tihvavy  of  t:he  trheological  ^tminavy 

PRINCETON  •  NEW  JERSEY 


•a^^i> 


From  the  Library  of 
Professor  ^i?-liam  Henry  G-reen 

sec  //10,646  v.l 

Owen,  John,  1616-1683. 

The  works  of  John  Owen 


t'fe  sUei.  bv  Jchn-  Sarlain,  rful 


T/i^  (^riaf  b!/  Ripley. 


y^^^^i^ST^- 


THE 


W  0  R  K  S 


OF 


JOHN  OWEN,  D.  I)., 


EDITED 

BY   THE   REV.   WILLIAM   II.   GOOLP,   EDINBURGH, 

AND 

KEV.  CHAKLES  XJ.  qUlCK,  PHILADELrUIA. 


VOL.     I. 


MEMOIR  OF  THE  AUTHOR;  AND 
TREATISE  ON  THE  PERSON  AND  GLORY  OF  CHRIST. 


5KACE      BE      WITH      ALL     THEM     WnO      LOVE     THE      LOKD     JESUS 
C  H  K  I  S  T      IN      S  I  N  C  E  K  I  T  Y. ' ' E  PH.    V  i.    24; 


OFFICE    FOR   THE    SALE    OF 

THE    LEIGIITON     PUBLICATIONS, 

No.     1225    HANSOM    STREET, 

THl  LAD  EL  PHI  A. 

18TL 


''TAKE      HEED      UXTO      THYSELF,      AND      UNTO      THE 

DOCTRINE;      CONTINUE      IN      THEM:      FOR      IN     DOING 

THIS      THOU       SHALT      BOTH      SAVE       THYSELF,       AND 

THEM      THAT      HEAR      THEE." 

1     Timothy,     i  v.     1 6. 


PREFACE  BY  THE  AMERICAN  EDITOR. 


The  system  of  truth,  of  Avliich  Dr.  Owen  is  the  ahle 
advocate,  rests  upon  the  triple  foundation  of  Holy  Scrip- 
ture, sound  reason,  and  Christian  experience.  The  sacred 
writings  used  to  establish  it  are  fully  and  consistently 
interpreted ;  the  reason  employed  is  not  carnal,  but  the 
effort  of  that  sound  mind  (^rdo  voo?  Xpcff-do)  which  is  the 
gift  of  the  Holy  Spirit;  while  the  experience,  to  which 
appeal  is  made,  is  remote  from  fanaticism.  In  all  ages 
that  system  has  had  its  opponents,  and  the  conflict  of 
opinion  has  filled  the  Church  with  clamor  and  confusion. 
Yet  after  each  contest,  however  brief  or  prolonged,  the 
cause  of  God  and  trutli  has  emerged  with  decided  advan- 
tage, and  appeared  the  stronger  for  the  exercise  in 
grappling  with  error.  Human  arrangements  and  views 
of  that  truth  have  been  changed,  and  adjustments  have 
been  made,  to  suit  the  progress  of  the  mind.  But  the 
truth  itself  is  unchanged,  and  still  commends  itself  to 
the  spiritual  mind  and  sound  understanding  with  Divine 
efficiency.  "  The  word  of  the  Lord  endureth  forever  ;" 
and  "  thy  Avord  is  tried  to  the  uttermost,  therefore  thy 
servant  loveth  it." 

In  this  age  controversies  relating  chiefly  to  the  Church 
and  its  appointments  are  vigorously  pursued.  Numerous 
works  issued  from  the  press,  which  are  characterized  by 
ability  and  fairness,  and  there  is  no  want  of  interest  in 
those  topics  manifested  by  the  Christian  public.  The 
writings  of  Dr.  Owen  contain  much  which  has  a  direct 
bearing  upon  those  controversies.  His  matter  is  weighty 
and  his  arguments  are  the  best  which  can  be  collected 
for  his  view  of  Church  polity.  The  striking  features  in 
his  discussions  are  the  fairness  with  which  he  states  the 
position  of  those  with  whom  he  docs  not  agree,  and  the 
ample  concession  made  to  whatever  of  value  or  strength 
may  be  proved  to  belong  to  the  arguments  of  his  oppo- 
nents. A  clear  discrimination  is  made  between  matters 
of  principle  and  matters  of  taste.  In  regard  to  the  former, 
Owen  is  firm  and  tenacious;  in  regard  to  the  latter,  lie 
maintains  the  "law  of  liberty,"  seeking  to  be  "wise  for 
himself,"  and  desiring  for  those  who  impose  upon  them- 
selves that  which  is  not  commanded,  the  happiness  of 


4  PREFACE    BY    TOE    AJrERICAN    EDITOR. 

''  not  condemning  themselves  in  that  thing  whicii  they 
allow." 

The  reasons  which  have  induced  the  republication  of 
this  series  of  Dr.  Owen's  works  do  not  require  that  his 
treatises  and  labors  on  those  topics  should  be  included. 
It  is  judged  tliat  enough  is  accessible  to  all  students  and 
general  readers,  and  that  the  members  of  the  Protestant 
Episcopal  Church  are  supplied  with  ecclesiastical  litera- 
ture relating  to  all  pending  questions.  We  desire  to  allay 
rather  than  to  provoke  and  increase  a  controversial  spirit, 
and  to  call  attention  to  the  fundamental  and  practical 
truths  of  our  holy  faith.  It  is  feared,  and  with  reason, 
that  the  Church  will  lose  sight  of  those  great  Gospel  doc- 
trines, and  will  not  be  inclined  to  study  them  or  to  hold 
them  fast. 

Indifference  in  regard  to  religion  is  wide-spread  among 
all  classes  in  Christendom.  Earnest  thinkers  trace  it  to 
several  causes,  and,' prominent  among  them,  to  a  conceal- 
ment of  the  specific  differences  (the  differentia)  of  the 
doctrines  of  Christianity.  In  most  of  the  commentaries, 
treatises,  and  discussions  of  Christian  doctrines,  there  is 
a  vagueness  of  expression,  and  an  avoidance  of  the  dis- 
tinctive language  which  is  logically  proved  to  be  compre- 
hensive and  exhaustive  in  its  definition.  This  practice, 
or  fashion,  has  found  its  way  into  the  pulpit,  has  been 
extensively  adopted  and  followed,  definiteness  has  been 
to  the  same  extent  abandoned  and  decried,  and  the  result 
is  the  vagueness  of  understanding,  the  weakness  of  con- 
A'iction,  and  the  apathy  of  feeling  so  generally  observed 
and  deplored.  A  study  of  the  history  of  the  times  when 
indifference  was  not  prevalent,  and  of  the  religious  teach- 
ings  and  writings  which  w^cre  then  employed  to  mould, 
guide,  and  give  expression  to  thought,  has  led  to  the  con- 
viction, that  a  revival  of  attention  to  those  writings  would 
be  blessed  to  the  awakening  of  a  deeper  interest  in  true 
religion,  and  to  a  more  decided  adherence  to  Gospel  truths 
and  a  more  consistent  exemplification  of  them  in  Chris- 
tian conduct. 

The  whole  work  is  humbly  commended  to  the  grace 
of  God,  for  whose  glory  its  issue  is  undertaken,  and  placed 
in  the  hands  of  the  Church  of  God,  for  whose  comfort 
and  support  in  this  wilderness  state  it  is  intended. 

Philadelphia,  June,  1865.  C.  W.  Q. 


This  edition  of  tlie  ^yoRKS  of  Owex  will  consist  of  seventeen 
volumes.  The  first  seven  volumes  will  be  the  same  as  the  cor- 
responding volumes  of  the  London  and  the  Edinburgh  edition 
of  tlie  Kev.  ^Y.  H.  Goold,  D.D.,  1850.  The  eighth  will  be 
identical  with  the  eleventh  volume  of  that  edition.  The  ninth 
volume  will  be  compiled  from  the  ninth,  tenth,  and  sixteenth 
volumes  of  the  same  edition.  Volumes  tenth  to  the  sixtcentli 
will  contain  Owen's  exposition  of  the  Epistle  of  St.  Paul  to  the 
Hebrews,  according  to  the  edition  of  Dr.  Goold.  A'^olume  seven- 
teen will  contain  an  index  to  the  wdiole  series  taken  from  Dr. 
Goold's  index  as  far  as  applicable,  and  embracing  references  to 
tlie  matter  contained  in  the  Exposition  of  the  Epistle  to  the 
Hebrews. 

Vol.  I.   Life  of  Dr.  On'cn,  by  Rev.  Dr.  Andrew  Thomson. 

1.  On  the  Person  of  Christ. 

2.  Meditations  and  Discourses  on  the  Glory  of  Christ. 

3.  Meditations  and  Discourses  on  tlie  Glory  of  Christ  applied  to 

Sinners  and  Saints. 

4.  Two  Short  Catechisms. 

"    II.    1.  On  Communion  with  God. 

2.   Vindication  of  the  Preceding  Discourse. 
.3.  Vindication  of  the  Doctrine  of  the  Trinity. 

"  III.  Discourse  on  the  Holy  Spirit ;  His  Xame,  Mature,  Personality, 
Dispensation,  Operations,  and  Eftects — His  Work  in  the  Old 
and  New  Creation  explained,  and  the  Doctrines  Vinoicated. 
The  Nature  and  Necessity  of  Gospel  Holiness  :  the  difference 
between  Grace  and  Morality,  or  a  Spiritual  Life  unto  God  in 
Evangelical  Obedience,  and  a  course  of  Moral  Virtues, 
stated  and  declared. 

"   IV.  1.  The  Ileason  of  Eaith. 

2.  Causes,  Ways,  and  jSIeans,  of  understanding  the  ]Mind  of 

God,  as  revealed  in  His  Word,  with  assurance  therein. 
And  a  declaration  of  the  perspicuity  of  tlie  Scriptures, 
■with  the  external  means  of  tlie  interpretation  of  them. 

3.  On  the  Work  of  ti.e  Holy  Spirit,   in  Prayer:  with  a  In-ief 

inquiry  into  the  nature  and  use  of  :Meutal  Prayer  and 
Forms. 

4.  Of  the  Holy  Spirit  and  His  Work,  as  a  Comforter  and  as  the 

Author  of  Spiritual  Gifts. 

(3) 


4  COXTEXTS. 

Vol.     Y.  1.  The  doctrine  of  Justification  l)y  Faith. 
2.  Evidences  of  the  Faith  of  God's  Elect. 
"       YI.  1.  On  the]S[ortification  of  Sin. 

2.  On  Temptation. 

3.  On  Indwelling  Sin  in  Believers. 

4.  Exposition  of  Psalm  CXXX. 

"     Yll.  1.  On  the  Xature  and  Causes  of  Apostasy,  and  the  Punish- ""' 
ment  of  Apostates. 

2.  On  Spiritual  Mindedness. 

3.  On  the  dominion  of  Sin  and  Grace 

"  YIII.  The  Doctrine  of  the  Saints'  Perseverance  explained  and  con- 
firmed. 
"       IX.  Miscellaneous  "Works,  Treatises,  and  Sermons. 

1.  The  Divine  Original  and  Plenary  Insi^iration  of  the  Scrip- 

tures. 

2.  On  the  Death  of  Christ. 

3.  Posthumous  and  Sacramental  Discourses. 
"         X.  Exercitations  on  the  Epistle  to  the  Hebrews. 

1.  Concerning  the  Epistle  itself. 

2.  Concerning  the  Messiah. 

3.  Concerning  the  Institutions  of  the  Jewish  Church  referred 

to  in  the  Epistle. 
"       XI.  Exercitations  continued. 

1.  Concerning  the  Sacramental  Office  of  Christ. 

2.  Concerning  a  Day  of  Sacred  Eest. 

3.  Summary  of  01)servatious,  drawn  from  the  Exposition  of 

the  Epistle. 

"    XII.— XYI.  An  Exposition  of  the  Epistle  to  the  Hebrews. 
"  XVII.  A  General  index  of  the  whole  series,  comprising, 

1.  All  index  of  the  life  of  Owen — of  notes  by  the  Editors— of  Refer- 

ences to  Authorities — of  the  Principal  Subjects  and  Occasional 
Topics. 

2.  Index  to  Passages  of  Scripture  Explained. 

3.  Index  to  the  Principal  Words  and  Phrases  in  other  Languages 

cited  or  explained. 


CONTENTS   OF    VOL.   T. 


Aeneral  Preface  m  tue  Editor 


Page  7:1 


LIFE  OF  DR  OWEN.    BY  REV.  A.  THOMSON,  B.A. 

Chap. 

I. — His  student-life  .  ,  -  . 

II. — His  Pastorate       .  .  •  1 

III. — His  Vice-chancellorship  .  •  * 

IV. — His  Retirement  and  Last  Days  •  . 

Appendix  to  the  Life  of  Dr  Owen  . 


XXI 

XXXI 

XLVI 

LXTIII 

CXI  II 


XPISTOAOriA:    OR,  A  DECLARATION  OF  THE  GLORIOUS 
MYSTERY  OF  THE  PERSON  OF  CHRIST. 


Prefatory  Note  by  the  Editor         ,.•••• 

The  Preface  ....••••• 

I.-Peter's  Confession;   Matt.  xvi.  16-Conceits  of  the  Papists  thereon-The 

Substance  and  Excellency  of  that  Confession  .  .  •  • 

IL— Opposition  made  unto  the  Church  as  huilt  on  the  Person  of  Christ    . 

III.-The  Person  of  Christ  the  most  incflable  ElTgct  of  Divine  Wisdom  and  Good- 

ness-Thence  the  next  Cause  of  all  True  Rcligion-In  what  sense  it  is  so 
IV.— The  Person  of  Christ  the  Foundation  of  all  tho,  .Counsels  of  God      . 

V.-The  Person  of  Christ  the  great  Representative  of  God  and  his  ^\  ill   .  • 

VI.-The  Person  of  Christ   the  great  Repository  of  Sacred  Truth-Its  Relation 

thereunto  .  •  •  •  •  '  *     1      q  1 

Tll.-Power  and  Efficacy  communicated  unto  the  OOicc  of  Christ  for  the  ba.va- 
tion  of  the  Church  from  his  Person     .•••** 


20 


44 
51 
t« 

79 

PS 


rv 


CONTE^TTS. 


Chap. 

VIII. — The  Faith  of  the  Church  under  the  Old  Testament  in  and  concerning  the 
Person  of  Christ        ....... 

IX. — Honour  due  to  the  Person  of  Christ — The  Nature  and  Causes  of  it 
X. — The  Principle  of  the  Assignation  of  Divine  Honour  unto  the  Person  o 
Clirist,  in  both  the  Branches  of  it;  which  is  Faith  in  him 
XI. — Obedience  unto  Christ — The  Nature  and  Causes  of  it 

XII. — The  especial  Principle  of  Obedience  unto  the  Person  of  Christ;  which  is 
Love— Its  Truth  and  Reality  Vindicated    .... 

XIII. — The  Nature, Operations,  and  Causes  of  Divine  Love,  as  it  respects  the  Per 
son  of  Christ  ....... 

XIV. — Motives  unto  the  Love  of  Christ  ..... 

XV. — Conformity  unto  Christ,  and  Following  his  Example 

XVI. — An  humble  Inquiry  into,  and  Prospect  of,  the  infinite  Wisdom  of  God,  in 

the  Constitution  of  the  Personof  Christ,  and  the  Way  of  Salvation  thereby 

XVII. — Other  Evidences  of  Divine  Wisdom  in  the  Contrivance  of  the  Work  of  P.e 

demption  in  and  by  the  Person  of  Christ,  in  Effects  evidencing  a  conde 

cency  thereunto         ....... 

XVIII. — The  Nature  of  the  Person  of  Christ,  and  the  Hyposlatical  Union  of  his 
Natures  Declared       ....... 

XIX. — The  Exaltation  of  Christ;  with  his  Present  State  and  Condition  in  Glory 
during  the  continuance  of  his  Mediatory  Office 
XX. — The  Exercise  of  the  Mediatorv  Office  of  Christ  in  Heaven    . 


Pagb 

100 

lu:^ 

1-20 
134 

133 

150 
ICi 
169 

17rf 


206 


MEDITATIONS  AND  DISCOURSES  ON  THE  GLORY  OF  CHRIST. 


Pbefatory  Note  by  the  Editor      ..... 

Preface  to  tlie  Reader  ....... 

I. — The  Explication  of  the  Text;  John  xvii.  24 
II.— The  Glory  of  the  Person  of  Christ,  as   the  only  Representative  of  God 
unto  the  Church        ....... 

III.^The  Glory  of  Christ  in  the  mysterious  Constitution  of  his  Person 
IV.— The  Glory  of  Christ  in  his  Susception  of  the  Office  of  a  Mediator.— First 
in  his  Condescension  .  .  .  .  . 

V. — The  Glory  of  Christ  in  his  Love  ..... 

VI. — The  Glory  of  Christ  in  the  Discharge  of  his  Mediatory  Office 
VII. — The  Glory  of  Christ  in  his  Exaltation,  after  the  accomplishment  of  the 
Work  of  Mediation  in  this  World    ..... 

VIII. —Representations  of  the  Glory  of  Christ  under  the  Old  Testnment    . 
IX. — The  Glory  of  Christ  in  his  intimate  Conjunction  witli  the  Church  . 
X. — The  Glory  of  Christ  in  the  Communication  of  himself  unto  Believers 
XT. — The  Glory  of  Christ  in  the  Recapitulation  of  all  things  in  him 
XII.— Differences  between  our  Beholding  the  Glory  of  Christ  by  Faith  in  this 
V.'orId  and  by  Sight  in  Heaven- The  First  of  them  Esphuned     . 


274 
27.5 
2f]5 

2D3 
SOO 

322 
3-33 
338 

342 
34  P. 
3.V2 
3(0 
3C7 

37. 


CONTENTS. 


Chai. 


PAOg 


XIII — The"  Second  Difierence  between  our  Beholding  the  Glory  of  Christ  by  Faith 

in  this  World  and  by  Sight  in  Heaven        .....      s;;9 

XI V'. — Other  Differences  between  our  Beholding  the  Glory  of  Christ  by  Faith  in 

this  World  and  by  Sight  in  Heaven  .....      408 


MEDITATIONS  AND  DISCOURSES  CONCERNING  THE  GLORY 
OF  CHRIST,  APPLIED,  &c. 

Original  Preface  .........      413 

I. — Application  of  the  foregoing  Meditations  concerning  the  Glory  of  Christ — 

First,  in  an  Exliortation  unto  such  as  are  not  yet  Partakers  of  him       •      419 
II. — The  Way  and  Means  of  the  Recovery  of  Spiritual  Decays,  and  of  Obtaining 

fresh  Springs  of  Grace         ...••..      432 


TWO  SHORT  CATECHISMS. 


Prefatory  Note  by  the  Ediiou     . 
The  Epistle  Dedicatory 
The  Lesser  Catechism  .  . 

The  Greater  Catechism       .  . 

I. — Of  the  Scripture  .  .  • 

II.— Of  God  .... 

III.— Of  the  Holy  Trinity 
IV.— Of  the  Works  of  God;  and,  first,  of  those  that  are 

nent  ..... 

v.— Of  the  Works  of  God  that  outwardly  are  of  him 
VI. — Of  God's  actual  Providence 
VII.— Of  tlie  Law  of  God      . 
VIIL— Of  the  State  of  Corrupted  Nature      . 
IX.— Of  the  Incarnation  of  Christ  •  .  . 

X.— Of  the  Person  of  Jesus  Christ 
XL— Of  the  Offices  of  Christ;  and  first,  of  his  Kingly 
XIL— Of  Christ's  Priestly  Office 
XIIL— Of  Clirist's  Proplietical  Office 
XI  v.— Of  the  Twofold  Estate  of  Christ 
XV.— Of  the  Persons  to  whom  tlie  Benefits  of  Christ's 
XVI.— Of  the  Church  .... 

XVII.— Of  Faith 

XVIII.— Of  our  Vocation,  or  God's  Calling  us 
^IX.— Of  Justification  .  .  •  • 

2tX. —  01  Sanc'.iiication  .  •  •  • 


Internal  and 


Offices  do 


belon' 


Imma- 


464 

465 
407 
470 
470 
471 
472 

473 

474 
47.i 
476 
477 
47.'i 
47''^ 
480 
481 
4!i3 

4«:{ 

4!;4 

4i;4 

4:;j 
4;.'; 

4!!7 

4;7 


VI 


CONTENTS, 


XXI.— Of  the  Privileges  of  Believers  ...... 

XXII. — Of  the  Sacraments  of  tlie  New  Covenant  in  particular;  a  holy  right  ■\vher&- 
untq  is  the  Fourth  Privilege  of  Believers  .  .  . 

XXIII.-Of  Baptism 

XXIV Of  the  Lord's  Supper  .  ..... 

XXV. — Of  the  Communion  of  Saints— the  Fifth  Privilege  of  Believers 
XXVI. — Of  Particular  Churches  ..... 

XXVII.— Of  the  Last  Privilege  of  Believers, — being  the  Door  of  Entrance  into 
Glory  .  .  .  ,  .  .  • 


Pags 

483 

490 
491 
491 
49-2 
493 

433 


GENERAL  PREFACE. 


It  would  be  presumption  to  enter  upon  any  commendation  of  Jolm 
Owen  as  an  author  and  divine.  His  works  will  continue  to  gather 
round  them  the  respect  and  admiration  of  the  Church  of  Christ,  so  long 
as  reverence  is  cherished  for  the  Christian  faith.  They  have  defects, 
which  it  is  impossible  to  disguise.  His  style  in  general  is  deficient  in 
grace  and  vivacity.  His  mode  of  discussing  a  subject  is  often  tedious 
and  prolix.  Whatever  amount  of  imaginative  power  his  mind  pos- 
sessed, it  seems  to  have  been  little  cultivated  and  developed ;  and  his 
chief  excellence  as  an  author,  it  must  be  admitted,  consists  "  non  in 
fiosculis  verhorum, — sed  in  pondere  rerum."  In  the  department  of 
Biblical  criticism,  he  himself  disclaimed  any  pretensions  to  extensive 
learnincr.  That  science  had  made  slender  progress  in  his  day,  and 
tlie  necessity  for  a  careful  revision  of  the  text  of  Scripture,  as  well  as 
the  abundance  of  the  materials  which  providentially  existed  for  the 
accomplishment  of  the  task,  were  scarcely  known.  We  feel  the  less 
surprise  that  he  should  have  committed  himself  to  a  strain  of  ani- 
madversion, full  of  prejudice  and  misapprehension,  on  the  principles 
asserted  in  the  Prolegomena  and  Appendix  to  Walton's  Polyglott, 
when  it  is  remembered  that,  after  the  lapse  of  half  a  century,  and 
with  all  his  eminent  scholarship  and  erudition,  Whitby,  on  the  criti- 
cism of  the  sacred  text,  was  not  a  step  in  advance  of  the  Puritan 
divine. 

With  all  this  abatement  on  the  praise  which  is  due  to  Owen, 
his  signal  merits  as  an  author  have  shed  lustre  on  his  name.  He 
was  great  in  the  higher  attributes  of  erudition ;  for  he  excelled, 
if  not  in  the  learning  that  is  conversant  about  dates,  and  fiicts,  and 
v/ords,  most  assuredly  in  the  learning  of  thought;  and  his  sentences 
are  sometimes  impregnated  with  an  amount  of  meaning  that  mdi- 
cates  vast  stores  of  information  on  the  views  prevalent  in  past  ages 
regarding  the  doctrines  of  Christianity.  His  treatises  on  cxpcrimen- 
tai  religion  are  yet  unrivalled ;  and  it  is  wonderful  with  what  ease 


VIII  GENERAL  PREFACE. 

and  point  lie  Lrings  the  highest  principles  of  the  faith  to  bear  on 
the  -workings  of  the  human  heart,  and  the  details  of  Christian  expe- 
rience. His  controversial  writings,  apart  from  their  intrinsic  merits, 
have  a  relative  value  that  is  perhaps  too  much  overlooked,  and 
renders  them  indispensable  in  any  good  collection  of  British  litera- 
ture. His  writings  on  toleration  are  an  anticipation  of  much  that  has 
made  the  name  of  Locke  immortal  among  the  political  authors  of  Great 
Britain;  and  there  is  tnith  in  the  assertion,  that  the  philosopher 
"  ploughed  with  the  heifer  of  the  Independent."  His  work  on  Armi- 
nianism  was  the  first  attempt  to  exhibit  a  systematic  view  of  the 
theology  which  is  kno^vn  by  that  designation;  .and  in  his  controversy 
with  John  Goodwin,  he  had  to  deal  with  by  far  its  ablest  advocate. 
His  elaborate  refutation  of  Socinianism  is  historically  interesting  and 
important,  as  addressed  in  reply  to  Biddle,  who  first  established  a 
Socinian  congregation  in  England.  Of  his  work  entitled,  "  A  Vin- 
dication of  the  Animadversions  on  Fiat  Lux,"  it  is  justly  said  by 
Orme,  that  "  it  embraces  the  substance  of  the  Popish  controversy." 
But  it  is  hardly  our  province  to  offer  any  criticism  upon  the  "writings 
of  our  author.  We  cannot  refrain,  however,  from  quoting  a  brief  but 
very  complete  judgment  pronounced  on  his  merits  by  a  divine  whose 
eminent  worth  and  spiritual  sagacity  enabled  him  to  appreciate  the 
higher  qualities  of  Owen,  and  who  cannot  be  accused  of  any  denomi- 
national prejudice  in  his  favour.  Indeed,  some  allusions  at  the  close 
of  the  extract  indicate,  that,  in  the  encomium  he  passes  upon  the  Pu- 
ritan, his  candour  triumphs  over  some  degree  of  bias  against  liim. 
Stillingfleet,  the  champion  of  the  Anglican  Church,  when  he  replied  to 
Owen's  strictures  on  his  sermon  entitled,  "The  Mischief  of  Separation," 
acknowledges  "  the  civility  and  decent  language  "  of  his  antagonist. 
"  The  divines  of  the  Puritan  school,  however  (with  due  allowance 
for  the  prevalent  tone  of  scholastic  subtleties),  supply  to  the  Ministe- 
rial student  a  large  fund  of  useful  and  edifying  instruction.  If  tliey 
be  less  clear  and  simple  in  their  doctrinal  statements  than  the  Re- 
formers, they  enter  more  deeply  into  the  sympathies  of  Christian  expe- 
rience. Profoundly  versed  in  spiritual  tactics — the  habits  and  exercises 
of  the  human  heart — they  are  equally  qualified  to  awaken  conviction 
and  to  administer  consolation,  laying  open  the  man  to  himself  with 
peculiar  closeness  of  application;  stripping  him  of  his  false  depen- 
dencies, and  exhibiting  before  him  the  light  and  influence  of  the  Evan- 
gelical remedy  for  his  distress.  Owen  stands  pre-eminent  among  the 
writers  of  this  school.  '  His  scholars'  (as  :Mr  Cecil  observes)  '  will 
be  more  profound  and  enlarged,  and  better  furnished,  than  those  of 
most  other  writers.'     Among  his  voluminous  works,  we  may  mark  Ins 


GENERAL  PREFACE. 


IX 


EAposltion  of  the  Epistle  to  tlie  Hebrews  (witli  all  its  prolixity),  as 
probably  the  most  elaborate  and  instructive  comment  upon  a  detached 
portion  of  Scripture.  His  work  on  the  Spirit  (though  discordant  in 
some  particulars  from  the  principles  of  our  church)  embraces  the  most 
comprehensive  view  of  this  vitally-important  subject.  His  Exposition 
of  Psalm  cxxx.  exhibits  the  most  full  and  unfettered  display  of  divine 
forgiveness,  admirably  suited  to  the  perplexities  of  exercised  Christians. 
His  Tracts  upon  '  Understanding  the  Mind  of  God  in  Scripture,'  and 
'  The  Keason  of  Faith,'  manifest  his  usual  accuracy  of  spiritual  discern- 
ment. His  treatises  upon  Indwelling  Sin,  Mortification  of  Sin,  the 
Power  of  Temptation,  and  the  Danger  of  Apostasy, — mark  uncommon 
depths  of  exploring  the  secrecies  of  the  heart.  His  view  of  Spiritual- 
mindedness  draws  out  a  graphic  delineation  of  the  tastes  and  features 
of  the  new  character.  And  indeed,  upon  the  whole, — for  luminous  ex- 
position, and  powerful  defence  of  scriptural  doctrine, — for  determined 
enforcement  of  practical  obligation, — for  skilful  anatomy  of  the  self- 
deceitfulness  of  the  heart,  and  for  a  detailed  and  wise  treatment  of 
the  diversified  exercises  of  the  Christian's  heart, — he  stands  probably 
imrivalled.  The  mixture  of  human  infirmity  with  such  transcendent 
excellence  will  be  found  in  an  unhappy  political  bias — in  an  invete- 
rate dislike  to  episcopal  government,  and  (as  regards  the  character  of 
his  Theology)  a  too  close  and  constant  endeavour  to  model  the  prin- 
ciples of  the  Gospel  according  to  the  proportions  of  human  systems. 
But  who  would  refuse  to  dig  into  the  golden  mine  from  disgust  at 
the  base  alloy  that  Avill  ever  be  found  to  mingle  itself  with  the  ore  V 
And  in  a  note  he  adds,  "  Though  his  works  will  be  the  Minister's 
constant  companion  through  his  course,  yet  are  they  most  valuable 
parts  of  his  preparatory  study,  as  exhibiting  scriptural  doctrines  in  an 
experimental  mould  and  in  practical  influence, — a  complete  pattern 
of  that  form  of  Ministry  which  equally  adapts  itself  to  the  various 
purposes  of  our  office."'^ 

It  was  to  be  expected,  if  such  was  their  value,  that  his  works  should 
enjoy  an  extensive  circulation.  Nor  was  their  popularity  confined  to 
England.  They  have  repeatedly  appeared  in  the  language  of  Hol- 
land ;  and  by  the  Dutch  divines  the  most  favourable  mention  is  made 
of  the  various  treatises  of  our  pious  and  learned  Puritan.  We  are  in- 
formed by  Dr  Steven,'  tliat  his  Exposition  of  the  Epistle  to  the 
Hebrews  was  so  highly  prized  by  Mr  Simon  Commenicq,  an  opu- 
lent merchant    in  Rotterdam,  that    he  ably  translated  the    work, 

>  The  Christian  Ministry,  p.  42-44,  by  (he  Rev.  Charles  Bri.l^Tos,  AM. 
*  See  his  interesting  History  of  the  Britisli  Cliurches  iu  the  Netherlands. 


X  GENEPxAL  PREFACE. 

and  liad  it  piinted  in  seven  volumes  quarto  (Amsterdam,  1 733- 
1 740),  and  gratuitously  circulated  most  of  the  impression.  His  work 
Avhich  Lears  the  title,  ©EOAOrOTMENA  nANTOAAHA,  &c.,  ori- 
ginally published  at  Oxford  in  IGO'l,  must  have  been  highly  esteemed 
abroad,  as  it  was  reprinted  at  Bremen  in  1684,  and  at  Franeker  in 
1700.^ 

In  Scotland,  the  influence  exerted  by  Owen's  writings  has  been 
veiy  great.  They  imbued  with  their  own  manly,  solid,  and  scrip- 
tural character,  the  warm  and  evangelical  theology  of  the  early  fathers 
of  the  Scottish  Secession, — in  some  respects  the  only  distinctive 
school  of  theology  which  Scotland  has  produced.  The  best  modem 
edition  of  his  commentary  on  the  Hebrews  we  owe  to  the  care  and 
industry  of  Dr  AVright,  a  minister  of  the  Established  Church  in  Stir- 
ling. In  the  list  of  subscribers  to  a  folio  volume  of  Owen's  works, 
there  are  twenty  names  connected  with  the  nobility,  and  of  these 
fifteen  belong  to  Scotland. 

So  early  as  the  year  1721,  the  project  seems  to  have  been  seriously 
entertained  of  collecting  and  publishing,  in  a  series  of  uniform 
volumes,  a  complete  edition  of  his  works.  A  large  and  elegant 
folio,  to  which  we  have  just  referred,  then  issued  from  the  London 
press,  containing  his  Sermons,  his  Tracts  (either  already  published  or 
existing  hitherto  as  manuscript  in  the  possession  of  his  friends),  and 
the  Latin  Orations  Avhich  he  delivered  Avhen  vice-chancellor  of  the 
University  of  Oxford.  Prefixed  to  it  is  an  excellent  likeness  of  Owen, 
and  it  is  dedicated  to  Sir  John  Hartopp,  who  had  been  his  intimate 
friend,  and  who,  at  the  advanced  age  of  eighty-four,  still  survived  him, 

'  !Mr  Tlvland  of  Northampton  entertained  a  strong  ojiinion  in  regard  to  the 
value  of  liie  same  work.  In  a  tract  entitled,  "A  Select  Library  for  a  Student  of 
Divinity.''  he  gives  an  estimate  of  its  merits  with  an  annising  intensity  of  expres- 
sion. "This  hook,"  s.ays  he,  "  bears  the  same  rank,  and  has  the  same  relation  to 
tlie  study  of  divinity,  which  the  '  Principia'  of  Sir  Isaac  Newton  bears  to  the  true 
system  of  world,  in  the  study  of  natui'al  i)hilosoi)iiy;  and  it  is  of  equal  import- 
ance to  all  youngdivines  which  that  great  man's  work  is  to  young  i)hilosoi)liers. 
—  Dr  Owen  wrotj  this  most  learned  of  all  his  works  in  the  meridian  of  liis  life, 
when  he  was  vice-ciianeellor  of  Oxford,  and  published  it  soon  after  he  quitted 
that  ottice.  This  book  gives  an  account  of  the  nature,  source,  and  study  of  true 
uivinity  in  all  ages,  but  especially  snice  the  Christian  dispensation  of  the  glorious 
(josjiel.  The  last  chapters  of  the  book  are  peculiarly  sweet  and  excellent;  his 
directions  to  students  liow  to  pi'oceed  in  attaining  furniture  ibr  their  sacred  office, 
lire  wise,  serious,  and  evangelical  in  the  higlu'st  d(>gree.  Nothing  can  be  more 
rich, savoury,  and  divine.  I  am  ashamed  of  my  countrymen  for  their  ignorarice  of 
this  incomparable  work, —  perhaps  the  very  (/redfcst  of  the  A:/«cZ  that  ever  was  wi-itteii 
by  ii  Bi'itisii  divine;  and  it  now  lies  buried  in  dust,  amidst  the  lumber  of  a  book- 
seller's garret,  whilst  a  thousand  volumes  of  wretched  trash  in  divinity,  with  tiieir 
])ompous  bindings,  stand  as  nntnunients  of  human  lolly,  in  our  book  cases  and 
libraries."  See  Dr  Cotton  Mather's  "  Student  and  Treaclier,"  republished  by  John 
Ry land,  A.M.  of  Northampton,  1781. 


GENERAL  PEEFACE.  XI 

and  contributed  the  most  important  materials  in  the  Memoir  of  his 
Life  by  Asty,  which  appears  at  the  commencement  of  the  vohime. 
Although  Asty  signed  the  epistle  dedicatory,  and  ^vrote  the  memoir, 
the  preface  is  subscribed  by  other  names  as  well  as  his  own, — JohnNes- 
bitt,  Matthew  Clarke,  Thomas  Pddgiey,  D.D.,  and  Thomas  Bradbury, 
eminent  Independent  ministers  in  London.     From  this  preface  we 
learn  that  these  gentlemen  were  deshous  to  publish  all  the  treatises 
of  Owen  in  volumes  corresponding  in  size  and  appearance  with  the 
one  ushered  under  their  auspices  into  public  notice.     There  was  a 
large  body  of  subscribers  to  it,  amounting  in  number  to  three  hun- 
dred and  seventy-five.      The  editors,  accordingly,  felt  themselves 
bound  to  acknowledge  the  "  uncommon  encouragement"  which  as  yet 
they  had  received  to  persevere  in  their  undertaking.     The  scheme, 
however,  proved  abortive  ; — nothing  appeared  in  addition  to  the 
volume  which  we  have  just  described.     The  circumstance  is  much  to 
be  regretted,  as  the  editors  evince  a  laudable  degree  of  care  in  their 
task,  so  far  as  it  had  proceeded.     The  memory  of  Owen  was  yet  fresh, 
and  no  difficulty  at  that  time  would  have  been  experienced  in  col- 
lecting all  the  genuine  productions  of  a  divine  to  whose  literary  indus- 
try the  Church  of  Christ  had  been  so  largely  indebted.     It  would 
seem  to  have  been  the  practice  of  that  age,  whenever  any  author  died 
whose  works  had  commanded  an  extensive  circulation  in  religious 
society,  iinmediately  to  issue  a  collected  edition  of  them  in  volumes 
of  folio  size,  according  to  the  prevailing  taste.      Manton  died  in 
1G77,  and  during  the  years  1681-1691  his  works  were  collected  into 
five  such  volumes.     Thomas  Goodwin  died  in  1679,  and  the  five 
volumes  of  his  collected  works  were  issued  from  1681  to  1696.     Char- 
nock  died  in  1680,  and  forthwith,  in  1684,  his  works  were  published 
in  two  volumes.     Flavel  died  in  1691,  and  in  1701  the  edition  of 
his  works  in  two  volumes  was  printed.     Bates  died  in  1699,  and  in 
the  following  year  a  volume,  including  all  his  productions,  was  given 
to  the  public.     Howe  died  in  1705,  and  a  complete  edition  of  his 
works,  in  two  volumes,  appeared  in  1 724.     It  may  seem  strange  that 
it  should  have  fared  differently  with  the  works  of  Owen,  whose  name 
towers  into  just  pre-eminence  among  all  his  venerable  compeers  in 
Puritan  literature.     It  serves  to  illustrate  the  comparative  extent  of 
his  labours,  as  well  as  to  indicate,  perhaps,  the  special  difficulty  which 
may  have  prevented  the  same  honour  and  service  being  rendered  to 
liis  memory  by  the  publication  of  his  collected  works,  when  we  bear 
in  mind  that  one  of  them,  his  Exposition  of  the  Epistle  to  the  He- 
brews, occupies  of  itself  alone — four  goodly  folios. 

Several  treatises  of  Owen  have  won  for  themselves  a  high  place  rn 


XII  GENERAL  PREFACE. 

the  standard  theology  of  our  country,  and  have,  accord mgl}^,  during 
the  last  century,  passed  through  innumerable  editions ;  but  it  was  not 
till  1826  that  another  and  more  successful  effort  was  made  to  enrich 
our  theological  literature  with  a  uniform  edition  of  all  his  works. 
The  credit  of  tliis  undertaking  is  due  to  the  enterprise  of  Mr  Ba\Ties, 
the  London  publisher.  The  edition  was  comprised  in  twenty-one 
octavo  volumes, — the  first,  however,  consisting  of  the  Memoir  of 
Owen's  Life  and  Writings  by  Mr  Orme, — and  was  printed  under  the 
editorial  care  of  Mr  Russell,  a  Dissenting  minister  in  the  neighbour- 
hood of  London.  As  the  first  attempt^  to  collect  the  works  of  Owen, 
— an  attempt,  the  difhculty  of  which  may  be  inferred  from  the  fact 
that  in  his  lifetime  Owen  himself  had  for  years  lost  sight  of  some  of 
his  own  treatises, — and  to  publish  them  in  a  respectable  form,  it  de- 
served well  of  the  Christian  public;  and  was  indeed  favourably  re- 
ceived, for  the  subscribers  to  it  rose  to  the  number  of  three  hundred 
and  forty-six,  and  the  impression,  it  is  believed,  has  been  long  since 
exhausted. 

The  price  at  which,  whether  from  its  scarcity  or  its  size,  the  edition 
of  1826  stood,  prevented  many  from  purchasing  it  who  cherished  an 
admhation  for  the  writings  of  this  great  Nonconformist  divine.  A 
strong  desire  was  evinced,  in  various  ways,  that  his  works  might  be 
issued  in  a  form  more  accessible  to  the  generality  of  the  religious  com- 
munity. The  publishers  of  the  present  edition  lay  claim  to  notliing 
more  than  the  discernment  by  which  they  were  led  to  mark,  and 
the  zeal  with  which  they  have  endeavoured  to  supply,  what  was  felt 
to  be  a  want  and  desideratum  by  the  public.  They  have  been  fully 
justified  in  the  belief  under  which  they  were  induced  to  embark  in 
this  undertaking,  by  the  number  of  subscribers  to  this  edition, — a 
Tiumber  almost  unprecedented  in  the  history  of  religious  publications, 
and  extending  to  nearly  three  thousand. 

Ti\ey  had  hardly  begun  to  print,  before  they  became  aware,  on  a 
thorough  examination  of  the  previous  edition,  from  which  they  in- 
tended to  print,  that  on  other  grounds  besides  the  scarcity  of  the  former 
one,  a  new  edition  was  imperatively  required.  It  would  be  invidious 
to  animadvert  in  disparaging  terms  on  the  manner  in  which  the 
works  of  Owen  have  been  generally  published.  Every  effort  to  ex- 
tend the  knowledge  of  them  is  entitled  to  a  cordial  meed  of  appro- 
bation.    It  is  but  justice  to  the  reader,  however,  that  he  should  be 

'  A  statement  occurs  in  the  "Encyclopjedia  Britannica"  that  Owen's  works  are 
printed  in  seven  folio  volumes.  If  it  be  meant  that  there  are  seven  folio  volumes 
of  Owen's  woi'ks,  there  is  a  sense  in  which  tlie  statemetit  is  true;  but  tlie  folios 
must  be  of  unprecedented  size  which  could  include  all  the  works  of  our  author  iu 
this  number.     It  is  an  obvious  mistake. 


GENERAL  PREFACE.  XIII 

informed  on  what  principles  the  editorship  of  the  present  issue  of  his 
works  has  been  conducted. 

It  was  necessary  that,  in  the  simple  matter  of  printing,  greater 
accuracy  should  be  studied  than  appears  in  previous  editions.  From 
the  first,  the  publications  of  our  author  suffered  greatly  in  this  respect. 
He  complains  that  the  "  Theologoumena"  had  been  much  disfigured 
with  en-ors,  "  nobis  a  praelo  a  capite  ad  calcem  operis  absentibus." 
He  appends  a  humorous  note  to  his  treatise  entitled,  "  Salus  Electo- 
rum  Sanguis  lesu;  or,  the  Death  of  Death  in  the  Death  of  Christ," 
which  we  may  quote,  as  illustrating  how  the  inaccuracies  in  the  old 
editions  may  have  arisen.  In  reference  to  a  list  of  errata  that  follows, 
he  says,  "  I  must  inform  the  reader,  that  I  cannot  own  any  of  his 
censures  until  he  shall  have  corrected  these  errata,  and  allowed,  be- 
sides, many  grains  for  literal  faults,  viz.,  parius  ioT parvus,  let  for  set, 
him  for  them,  and  the  like  ;  also  mispointing  and  false  accenting  of 
Greek  words,  occasioned  by  my  distance  from  the  press ;  and  some- 
thing else,  of  which  it  would  be  too  much  tyranny  in  making  the 
printer  instrumental  in  the  divulging."  Subsequent  editions  evince 
little  improvement  in  this  direction.  Even  the  edition  of  1826 — 
though  manifesting  some  advance  in  point  of  correct  printing — is 
not  what  it  might  have  been. 

No  liberties  have  been  taken  with  the  text  of  the  author.  On  the 
contrary,  in  order  to  restore  it  to  its  original  purity,  a  diligent  com- 
parison has  been  instituted  between  recent  editions  of  his  works  and 
the  original  edition,  or  at  least  some  edition  which,  having  been 
published  during  the  lifetime  of  Owen,  may  be  supposed  to  have 
been  given  to  the  public  with  his  corrections,  and  under  his  own 
superintendence.  Wherever  any  alteration  seemed  requisite,  or  an 
omission  needed  to  be  supplied,  the  words  added  have  been  placed 
in  brackets,  in  order  to  distinguish  them  from  the  author's  text. 
Slight  gTammatical  errors  have  been  corrected,  but  no  change  has 
been  made  on  the  venerable  archaisms  which  sometimes  occur  in 
the  modes  of  thought  and  expression  which  he  was  in  the  habit 
of  using.  Some  accommodation  of  this  kind  to  the  usages  of  modem 
language  may  be  quite  proper  in  the  publication  of  any  of  his 
treatises  for  popular  use ;  but  in  a  standard  edition  of  his  works  such 
a  course  is  altogether  inexpedient.  It  seems  a  breach  of  faith  with 
the  author.  It  Avould  unsettle  the  landmarks  of  Baitish  literature. 
It  is  demanded  by  no  necessity,  as  hardly  any  words  employed  by 
Owen  have  become  so  obsolete  as  to  be  now  unintelligible.  In  order, 
therefore,  that  the  mind  of  our  author  should  be  expressed  in  his 
works  in  its  full  idiosyncrasy,  it  was  felt  a  duty  to  abstain  from  any 

VOL.   I.— 2 


XrV  GENERAL  PREFACE. 

rash  intermeddling  with  the  costume  of  his  thoughts,  and  to  adhere 
with  scnipulous  jealousy  to  the  ancient  text. 

The  punctuation  has  undergone  a  thorough  revisal.  Passages 
which,  from  negligence  in  this  respect,  were  previously  veiy  obscure, 
have  brightened  into  significance,  so  as  even  to  impart  to  the  style  a 
measure  of  clearness  and  animation  of  which  it  might  have  been  ^ 
deemed  incapable.  In  the  more  important  treatises,  we  have  endea- 
voured to  make  a  judicious  and  sparing  restoration  of  the  Italics,  of 
which  copious  use  is  made  in  the  old  editions.  They  were  employed, 
not  merely  for  the  purpose  of  emphasis,  but  to  indicate  quotations, 
and  the  train  of  thought.  Quotations  are  now  denoted  by  the  ordi- 
nary marks  in  modern  printing.  The  Italics  are  retained,  where 
emphasis  seems  to  have  been  designed,  and  where  they  tend  to  give 
connection  and  vividness  to  the  composition. 

In  common  with  the  authors  of  that  age,  Owen  indulged  freely  in 
divisions  and  subdivisions  of  any  topic  under  his  consideration.  The 
numerals  employed  to  indicate  the  progress  of  thought  were  found  in 
much  confusion, — omissions  occurring  even  in  the  early  editions  which 
appeared  before  the  author's  death,  and  changes  having  been  subse- 
quently introduced  (of  course  without  the  author's  sanction),  which 
often  destroy  the  connection  and  force  of  his  statements,  and  bewilder 
his  readers  in  a  labyrinthine  maze  of  numeration.  Care  has  been 
taken  to  rectify  these  errors,  and  the  subdivisions  are  denoted  by  the 
usual  gradation  in  the  numerals — I,  1,  (1),  [1],  first,  and  first.  It 
would  have  been  an  advantage  if  we  could  have  dispensed  with  this 
cumbrous  and  complex  apparatus ;  but  such  a  course  would  have  been 
questionable  in  principle,  and  indeed,  on  a  little  examination,  will  be 
seen  to  have  been  impossible. 

The  Scripture  references  demanded  serious  attention.  A  score  of 
errors  has  sometimes  been  detected  in  a  single  sheet.  Occasionally, 
moreover,  when  the  words  of  Scripture  were  quoted,  whether  from 
mistakes  in  transcription  and  printing,  or  in  consequence  of  the  quo- 
tations having  been  made  from  memory,  several  inaccuracies  have 
been  noticed.  These  have  been  all  corrected.  No  attempt,  how- 
ever, has  been  made  to  interfere,  when  it  was  evident  that  the  author, 
as  he  sometimes  does,  pui'posely  varied  the  translation  of  the  autho- 
rized version'  of  the  Scriptures,  in  order  to  elicit  more  fully  the  im- 
port of  the  original. 

Perhaps  the  works  of  Owen  have  suffered  most  injustice  in  regard 
to  his  quotations  from  the  Greek  and  Latin  Fathers.  Even  the 
editions  which  were  printed  Avhen  he  was  himself  alive,  here  abound 
in  errors  to  a  degi'ee  that  is  a  scandal  to  the  British  press.     The 


GENERAL  PREFACE.  XY 

circumstance  can  only  be  explained  from  tlie  pressure  of  multifarioua 
duties  leaving  the  author  little  time  to  attend  to  the  details  in  tho 
printing  of  his  o^vn  works.  It  would  seem  that  this  task  was  often 
devolved  on  others,  who,  in  the  department  of  the  Greek  and  Latin 
citations,  have  not  given  much  evidence  of  their  competency  for  it. 
To  these  original  errors  many  more  were  added  in  each  successive 
edition,  till  some  passages  from,  the  Fathers,  but  for  the  characters  in 
which  they  were  printed,  when  Greek,  might  have  been  Latin  as 
well  as  Greek, — or  when  Latin,  might  have  been  Greek  as  well  as 
Latin,  for  all  the  meaning  that  could  be  expiscated  from  them;  and 
the  riddle  they  presented  to  the  reader  could  only  be  solved  by  the 
use  of  that  suspicious  instrument  of  criticism, — mere  conjecture.  So 
Herculean  seemed  the  task  of  correcting  and  verifying  these  references 
and  quotations,  that  Mr  Russell,  in  1826,  expressly  declined  to  under- 
take it.  In  a  note  to  the  treatise  on  the  "  Reason  of  Faith,"  he  re- 
marks, "  The  editor  takes  this  opportunity  of  stating,  that  he  does 
not  undertake — nor  would  it  be  possible,  without  a  prodigious,  and 
at  the  same  time  almost  useless,  expenditure  of  time  and  labour,  and 
a  boundless  accumulation  of  books — to  verify  the  numerous  quota- 
tions of  Dr  Owen  from  the  Fathers,  and  schoolmen  and  controver- 
sialists of  a  more  recent  period."  We  have  only  to  state,  that,  so  far 
as  circumstances  permitted,  the  best  attention  of  the  present  editor 
has  been  given  to  these  quotations,  and  that  at  least  all  the  most 
important  of  them  have  been  duly  verified  and  collated,  and  the 
proper  reference  given  to  their  place  in  the  writings  of  the  Father 
from  whom  they  may  have  been  adduced. 

A  prefatory  note  has  commonly  been  given  to  the  different  trea- , 
tises.  It  is  intended  by  the  note  simply  to  indicate  the  design  of  the 
treatise,  to  submit  a  brief  analysis  of  its  contents,  and  to  specify  the 
date  of  its  original  publication,  the  judgment  that  has  been  formed 
of  its  merits,  and  any  circumstances  of  interest  bearing  on  its  cha- 
racter, or  connected  with  its  history.  The  perusal  of  a  work  presup- 
poses some  knowledge  of  its  design  and  contents,  before  the  reader 
is  induced  to  devote  his  time  to  the  examination  of  it.  When  old 
works  are  republished,  there  is  no  present  impulse  to  discuss  their 
merits,  and  the  organs  of  periodical  criticism  seldom  bestow  on  them 
a  formal  and  detailed  review ;  so  that  a  reader  is  sometimes  at  a  loss 
to  judge  of  the  treatise  of  an  old  author,  whether  it  be  worthy  of  his 
attention,  or  likely  to  interest  him,  or  what  precise  object  it  was 
intended  to  serve.  Prefatory  notes,  therefore,  supplying  a  key  to 
the  author's  intention,  so  far  as  it  can  be  gathered,  have  been  m- 
serted  in  the  present  edition.     Explanations  have  been  sometimes 


XVI  GENERAL  PREFACK 

appended  at  the  foot  of  the  pages,  in  regard  to  any  statements  or 
allusions  that  general  readers  might  fail  to  understand.  The  editor, 
however,  has  been  anxious  not  to  overlay  the  text  in  any  instance 
with  a  parade  of  authorities  and  references,  seeking  in  his  duties 
to  be  under  the  influence  of  the  sentiment, — Prodesse  quam  con- 
spici. 

To  promote  facility  of  reference  to  the  various  productions  of 
our  author,  they  have  been  arranged  in  three  divisions, — Doctrinal, 
Practical,  and  Controversial,  and  in  each  of  these  divisions  the  works 
have  been  given,  as  far  as  possible,  according  to  the  years  in  which 
they  were  published.  It  would  be  vain  to  attempt  rigid  preci- 
sion and  accuracy  in  any  such  arrangement  that  might  be  adopted. 
There  are  treatises  which  are  at  once  doctrinal  and  practical  in  their 
nature.  Some  advantages  would  have  accrued  had  the  chronological 
order  been  followed,  and  had  the  works  been  inserted  in  this  edition 
altogether  according  to  the  date  of  their  original  publication.  But 
much  confusion  and  irregularity  would  have  been  the  result,  and 
treatises,  among  which  an  obvious  affinity  existed  in  their  subject  and 
design,  would  not  have  been  included  in  the  same  volume. 

A  complete  index  will  be  given  in  the  last  volume,  embracing  the 
Greek  and  Hebrew  words  quoted  from  Scripture,  the  texts  explained, 
and  the  subjects  discussed  by  our  author. 

It  only  remains  for  the  editor  to  express  his  obligations  to  the 
Rev.  John  Edmondston  of  Ashkirk,  whose  aid  has  been  invaluable, 
especially  in  the  department  of  the  Greek,  Latin,  and  Hebrew  quo- 
tations; to  the  Rev.  John  Cunningham,  LL.D.,  who  kindly  under- 
.  took  the  research  and  inquuies  that  were  found  necessary  in  London ; 
and  to  the  custodiers  of  the  different  public  libraries  in  Edinburgh, 
through  whose  courtesy  free  access  was  gianted  to  them,  in  order  to 
prosecute  the  business  of  collation. 

The  best  thanks  of  the  publishers  are  due  to  the  Rev.  Andrew 
Thomson,  for  the  Memoir  of  Owen  which  graces  this  edition  of 
his  works;  and  to  the  trustees  of  the  Lancashire  Independent  Col- 
lege, for  the  use  of  a  portrait  which  belongs  to  the  library  of  the 
college,  and  from  which  the  portrait  at  the  beginning  of  this  volume 
has  been  engraved.  The  engraving  is  a  very  truthful  representation 
of  the  countenance  of  Owen,  according  to  the  original  painting  from 
which  it  has  been  taken,  and  which,  on  the  whole,  has  been  pre- 
ferred to  any  other  likeness  of  him,  as  more  in  harmony  with  the 
depth  and  dignity  of  his  character. 

There  are  some  important  publications  of  Owen  which  were  not 


GENERAL  PREFACK  XVII 

included  in  Mr  Russell's  edition.  The  Exercitations  on  the  Sabbath 
do  not  appear  in  it,  as  they  belonged  to  the  preliminary  dissertations 
prefixed  to  the  Exposition  of  the  Epistle  to  the  Hebrews.  They 
were  issued  separately  by  our  author,  in  order  to  diffuse  sound  views 
on  the  obhgation  of  the  Sabbath,  among  a  wider  circle  of  readers 
than  his  ponderous  commentary  was  likely  to  overtake.  Dr  Wright 
restored  them  to  their  proper  place  in  the  introduction  to  the  com- 
mentary. The  "  Theologoumena,"  &c.,  also  was  not  comprehended  in 
the  edition  of  1826.  In  order  to  render  this  edition  quite  complete, 
the  publishers  contemplate  a  separate  arrangement,  by  which  sub- 
scribers, should  a  demand  exist  for  it,  will  be  supplied  with  the 
"  Theologoumena,"  and  any  other  productions  of  our  author  not 
included  in  the  previous  volumes  of  this  edition.  There  is  a  pro- 
bability, also,  from  a  desire  already  expressed  for  it,  that  the  Expo- 
sition of  the  Epistle  to  the  Hebrews — the  noblest  monument  of 
Owen's  learning — will  be  published  uniform  with  this  edition  of  his 
works. 

With  these  statements  and  explanations,  the  public  must  be  left 
to  judge  of  the  merits  and  value  of  this  edition  of  Owen's  works. 
The  editor  may  be  permitted  to  express  his  own  sense  of  the  impor- 
tance of  the  charge  with  which  he  has  been  intrusted,  and  his  ardent 
desire  that  the  volumes  issued  under  his  superintendence  may  prove, 
in  elegance  and  correctness,  worthy  of  the  precious  treatises  contained 
in  them,,  and  a  befitting  monument  to  the  name  and  memory  of 
Owen.  He  was  called  by  a  sudden  and  urgent  application  to  under- 
take these  editorial  labours,  involving  an  expenditure  of  time  and  an 
amount  of  care  and  research  beyond  his  o^vn  anticipation,  and  such 
as  few  are  in  circumstances  to  appreciate.  No  Christian  man  in  his 
position  could  divest  himself  of  solemn  feeling,  under  the  reflection 
that  this  pul)lication,  from  the  wide  circulation  already  insured  to  it, 
must  exert  a  mighty  influence  in  guiding  the  minds  of  men,  and 
moulding  their  habits  of  thought  and  action, — a  feeling  relieved  only 
by  the  consideration  that  the  principles  of  Owen  were  a  close  and 
faithful  transcript  of  the  Gospel  of  Christ,  and  that  multitudes  have 
already  ripened  for  glory  in  meditation  upon  his  pages.  Should 
these  volumes  prove  conducive  to  the  same  result,  and  perhaps  on  a 
wider  scale,  from  the  increased  circulation  now  given  to  religious 
treatises  of  such  sterling  excellence,  any  amount  of  editorial  care  and 
labour  will  not  be  misspent.  The  labour  has  even  already  been  its 
own  reward;  nor  was  it  a  mean  ambition,  to  have  one's  name  linked, 
by  a  connection  however  humble,  with  the   great  Nonconfoimist, 


XVin  GENERAL  PEEFACR 

whose  wi'itiugs  in  defence  of  toleration,  and  in  rebuke  of  tyranny, 

did  much  to  secure  for  us  the  rich  inheritance  of  freedom  and  civil 

privilege  in  which  we  rejoice,  and  whose  theology  has  stamped  a 

deep  and  lasting  impress  on  the  religious  character  and  tendencies  of 

his  nation. 

W.  H.  G. 


Edikburoh,  August  1850 


LIFE    OF    DR    OWEN. 

BY  THE  EEV.  ANDREW  THOMSON,  B^ 

EDINBURGH. 


"Semper  quidem  operje  pretium  fuit  illustres  sanctorum  describere  vitas,  ut 
sint  in  speculum  et  exemplum  et  quoddam  vciuti  condimentum  vitae  homiuum 
super  terram.  Per  noc  enim  quodammodo  aoud  nos  etiam  post  mortem  vivunt, 
multosque  ex  iis  qui  viventes  mortui  sunt,  aa  veram  vitam  provocant  et  revocant." 

Bernard, 


LIFE  OF  DR  OWEN. 


CHAP.  I. 

HIS  STUDENT-LIFE. 

It  is  matter  of  just  regret  and  complaint  that  no  elaborate  contem- 
porary memoir  of  this  great  Puritan  was  ever  written.  Twenty  years 
after  his  death,  Cotton  Mather,  in  his  "  Magnalia  Americana  Christi," 
declared  "  that  the  church  of  God  was  wronged,  in  that  the  life  of 
the  great  John  Owen  was  not  written;"  and  it  was  only  when  twenty 
years  more  had  elapsed  that  a  life  of  Owen  at  length  appeared,  from 
the  pen  of  Mr  Asty,  a  respectable  Independent  minister  in  London; 
which,  though  written  under  the  eye  of  Sir  John  Hartopp,  a  par- 
ticular friend  of  Owen,  and  for  many  years  a  member  of  his  church, 
is  chargeable  with  numerous  inaccuracies,  and  so  scanty  withal,  as 
"  not  to  contain  so  many  pages  as  Owen  has  written  books."  ^  In 
addition  to  this,  an  equally  brief  anonymous  memoir  has  fallen  into 
our  hands,  professing  to  have  been  written  by  one  who  "  had  the 
honour  to  know  this  eminent  person  well,  and  to  hear  him  frequently; 
though  he  must  confess  that  he  had  not  then  years  and  experience 
enough  to  conceive  a  suitable  idea  of  the  Doctor's  great  worth."  But 
the  student  who  should  wish  to  search  for  voluminous  contemporary 
records  and  early  reminiscences  of  Owen,  will  look  in  vain  for  such 
full  and  accurate  memorials  as  Dr  Edmund  Calamy  has  given  us  of 
Howe;  or  for  such  an  inexhaustible  storehouse  of  incident,  and  almost 
redundance  of  mental  portraiture,  as  Richard  Baxter  has  given  us  of 
himself.  The  sources  from  which  the  modem  biographer  must  draw 
his  notices  of  Owen,  besides  those  already  named,  are  to  some  extent 
the  representations  of  adversaries,  who  could  not  be  silent  on  so  great 
a  name,  or  withhold  reluctant  praise;  the  not  infrequent  allusions  to 
Owen  in  the  lives  of  his  contemporaries ;  the  statements  of  general 
history  and  biography, — such  as  are  to  be  found  in  the  pages  of  Neal, 
Calamy,  Middleton,  Palmer,  and  others;  and,  perhaps  the  most 
'  Orme's  Memoirs  of  Owen,  p.  2. 


XXn  LIFE  OF  DR  OWEN. 

valuable  and  interesting  of  all,  the  many  unconscious  touclies  of 
autobiography  which  may  be  found  in  his  prefaces  to  his  various 
works.  Of  all  of  thes-e  Mr  Orme  has  made  excellent  use  in  his  Life 
of  Owen ;  which  is  a  remarkable  specimen  of  untiring  research,  solid 
judgment  and  ability  in  the  disposal  of  his  materials,  and,  making 
some  allowance  for  honest  bias,  of  biographical  fidelity:  and  from 
all  of  these,  and  especially  from  Mr  Orme  himself,  we  shall  gather 
the  details  of  our  biographical  sketch  and  estimate  of  Owen. 

The  genealogy  of  the  subject  of  our  memoir  leads  us  back  to  a 
family  of  high  rank  and  reputation  in  Wales,  whose  remoter  links 
connect  it  with  the  five  regal  tribes.  In  the  reigns  of  Henry  VIII., 
Edward  VI.,  and  Queen  Mary,  we  meet  with  the  name  of  Lewis 
Owen  as  Vice-chamberlain  and  Baron  of  the  Exchequer  in  North 
Wales,  and  High  Sheriff  of  the  county  of  Merioneth ;  as  honoured  by 
correspondence  with  those  monarchs  in  reference  to  the  affairs  ot 
Wales,  and  as  going  forth  on  a  commission  to  clear  the  country  of  those 
felons  a,nd  outlaws  who  had  sought  refuge  in  great  numbers  among 
its  mountains,  during  the  turbulence  and  relaxed  authority  that  had 
arisen  from  the  long  wars  between  the  houses  of  York  and  Lancaster. 
At  a  later  period  this  honoured  ancestor  fell  a  sacrifice  to  his  fidelity 
as  a  magistrate ;  for,  on  his  return  from  the  assizes  in  Montgomer}'- 
shire,  he  fell  into  the  hands  of  a  band  of  outlaws,  who  had  taken  a 
vow  of  revenge  against  him  on  account  of  the  capture  of  their  com- 
panions, and,  deserted  by  all  but  one  faithful  friend,  was  murdered 
by  them  in  the  woods  of  Montlu'ey.^ 

Humphrey  Owen,  a  branch  of  this  same  family,  married  Susan,  a 
grand-daughter  of  Lewis  Owen;  and  to  him  there  were  born  in  suc- 
cession fifteen  sons,  the  youngest  of  whom  was  Henry  Owen.  Henry 
was  dedicated  by  his  parents  to  office  in  the  church,  and  having  re- 
ceived an  education,  in  language,  philosophy,  and  divinity,  at  Oxford, 
in  the  course  of  time  became  vicar  of  Stadham,  in  Oxfordshire.  Here 
he  proved  himself  so  "  painful  a  labourer  in  the  vineyard  of  the  Lord," 
and  so  uncompromising  an  advocate  for  reformation  in  the  church,  as 
to  receive  testimony  to  his  fidelity  in  the  jealousy  and  displeasure  of 
the  dominant  ecclesiastical  powers,  and  to  be  branded  with  the  name 
of  "  Puritan."  To  this  worthy  vicar  there  was  bom,  at  Stadham,  in 
-  the  year  1616,  a  second  son,  John  Owen,  the  subject  of  this  memoir, 
who  was  destined  to  shed  a  new  renown  on  their  ancient  house,  and 
to  eclipse,  by  the  more  substantial  glory  of  his  virtues,  learning,  and 
genius,  the  dim  lustre  of  their  regal  lineage.^ 

Little  is  known  regarding  the  childhood  of  Owen;  and  no  records 
whatever  have  descended  to  tell  us  of  the  mother  to  whom  was  com- 
mitted the  training  of  his  most  susceptible  years,  and  who  was  to  be 
'  Asty's  Memoir,  p.  ii.     Anonymous  Memoir,  p.  v.  -  Ibid. 


HIS  STUDENT-LIFE.  XXIH 

the  Monnica  to  this  future  Augustine.  There  is  reason  to  think  that 
he  received  the  elements  of  a  common  education  from  the  good  vicar 
himself,  under  the  domestic  roof  at  Stadham ;  while,  after  a  few  years 
of  home  education,  he  was  transfen-ed  to  a  private  academy  at  Oxford, 
where  he  entered  on  his  classical  studies  under  the  superintendence 
of  Edward  Sylvester,  a  tutor  of  eminence,  several  of  whose  pupils 
rose  to  the  highest  distinction,  and  even  won  for  themselves  at  no 
distant  date  an  undying  fame.  A  comparison  of  dates  makes  it 
unlikely  that  the  two  were  playmates;  but  it  is  interesting  to  notice, 
that  the  same  quiet  institution,  in  the  parish  of  All-Saints,  which  now 
received  within  its  walls  the  future  great  theologian  of  the  Puritans, 
was  also  the  place  in  which  was  initiated  into  the  Greek  and  Roman 
tongues  the  immortal  Chillingworth, — of  whose  great  work,  "  The 
Religion  of  Protestants,"  it  is  not  too  much  to  say,  that  it  is  suffi- 
cient to  shed  honour,  not  on  a  university  merely,  but  on  an  age.^ 
One  fact  will  suffice  to  show  the  energy  with  which  the  young  pupil 
applied  himself  to  his  studies,  as  well  as  the  unusually  early  develop- 
ment of  his  faculties,  that,  at  the  age  of  twelve,  he  was  found  to  have 
outgrown  the  instructions  of  Sylvester  and  to  be  ripe  for  the  univer- 
sity. He  was,  accordingly,  entered  a  student  at  Queen's  College  at 
this  age,  which,  in  the  case  of  most  youths,  would  have  been  most  in- 
judiciously premature,  and,  even  at  this  period,  must  have  seemed 
strangeljr  early;  for,  in  looking  into  the  lives  of  some  of  the  most 
eminent  of  his  contemporaries,  we  meet  with  no  instance  of  similar 
precocity.  Bishop  Hall,  for  example,  enrolled  himself  at  Cambridge 
at  fifteen,^  while  his  great  Puritan  contemporary,  John  Howe,  did 
not  enter  Oxford  until  he  had  reached  the  riper  age  of  seventeen.^ 

Few  men  of  great  eminence  appear  to  have  occupied  the  chairs  of 
the  university  at  this  period ;  but  Owen  was  fortunate  enough  to  have 
his  studies  in  mathematics  and  philosophy  superintended  by  a  tutor  of 
solid  attainments  and  subsequent  high  distinction, — Thomas  Barlow, 
then  a  fellow  of  Queen's  College,  afterwards  its  provost,  and  who,  in 
course  of  time,  was  elevated  to  the  see  of  Lincoln.'*  The  boy-student 
devoted  himself  to  the  various  branches  of  learning  with  an  intensity 
that  would  have  unhinged  most  minds,  and  broken  in  pieces  any 

*  Wood's  Athenne  Oxonienses,  p.  97.     Orme,  p.  7. 
2  Hamilton's  Memoir  of  Bishop  Hall,  p.  viii. 

'  Urwick's  Life  of  Howe,  p.  vi. 

*  Wo  have  additional  authority  for  many  of  the  above  facts  in  one  of  the  larger 
epitaphs  on  Owen  by  his  friend  the  Rev.  T.  Gilbert  of  Oxford;  some  lines  of 
■which  we  subjoin: — 

"  Literis  natus,  Uteris  innutritus,  totusque  deditus  ; 
Donep  animata  plane  evasit  bibliotlieca : 
Authoribus  classicis,  qua  GrEecis,  qua  Latinis, 
Sub  Edv    Sjlvestro,  sschcOoe  privatoe  Uxonii  moderatore 
Operain  mivavit  satis  felicem  : 
Feliciorem  adliuc  studiis  pbiloscphicis, 
Magno  sub  Uarlovio,  coU.  reginalis,  id  tempus,  socio." 


XXIV  LIFE  OF  DR  OWEN. 

bodily  constitution  except  the  most  robust.  For  several  years  of  his 
university  curriculum  he  allowed  himself  only  four  hours  of  the  night 
for  sleep,  though  he  had  the  wisdom  so  far  to  counteract  the  injurious 
influence  of  sedentary  habits  and  excessive  mental  toil,  by  having  re- 
course to  bodily  recreation  in  some  of  its  most  robust  and  even  violent 
forms.  Leaping,  tlirowing  the  bar,  bell-ringing,  and  similar  amuse- 
ments, occasionally  allured  him  from  his  books;  and  it  may  perhaps 
surprise  some,  who  conceive  of  the  men  of  that  age  as  unsocial  and 
unfriendly  to  all  the  lighter  graces  and  accomplishments,  to  learn  that 
Owen  received  lessons  in  music  from  Dr  Thomas  Wilson,  a  celebrated 
performer  on  the  flute,  and  the  favourite  preceptor  in  the  same  ele- 
gant and  delightful  art  of  Charles  I.  It  may  perhaps  have  been 
from  grateful  recollections  of  these  youthful  and  fascinating  exercises, 
in  which  the  student  had  been  accustomed  to  unbend  from  too  pro- 
tracted and  severe  studies,  that  Owen  at  a  future  period,  when  ele- 
vated to  the  vice-chancellorship  of  Oxford,  appointed  his  early  tutor 
professor  of  music  in  the  university.^ 

Still,  the  hoiurs  which  are  taken  from  needful  rest  are  not  redeemed, 
but  borrowed,  and  must  be  paid  back  with  double  interest  in  future 
life;  and  Owen,  when  he  began  to  feel  his  iron  frame  required  to  pay 
the  penalty  of  his  youthful  enthusiasm,  was  accustomed  to  declare 
that  he  would  willingly  part  with  all  the  learning  he  had  accumulated 
by  such  means,  if  he  might  but  recover  the  health  which  he  had 
lost  in  the  gaining  of  it.  And  he  was  wont  to  confess  with  a  far 
profounder  sorrow,  not  unmixed  with  shame,  that  no  holy  oil  at  this 
time  fed  his  midnight  lamp ;  but  that  the  great  motive  which  had 
borne  him  up,  during  those  days  and  nights  of  consuming  toil,  was 
an  ambition  to  rise  to  distinction  and  power  in  the  church.  We  can 
well  believe  that  the  severity  of  this  self-condemnation  would,  by  a 
judge  more  tender  than  himself,  have  so  far  been  mitigated  by  the 
knowledge  of  another  motive,  which  must  have  had  considerable  in- 
fluence  upon  his  mind,  arising  from  the  fact  that  his  father  had  been 
unable  to  render  him  any  adequate  pecuniary  assistance,  and  that  he 
had  hitherto  been  indebted  for  his  support  to  the  liberality  of  an 
uncle  in  Wales.  But  still,  when  more  amiable  motives  have  been 
allowed  their  full  force,  a  mere  earthly  ambition  must  be  acknow- 
ledged to  have  been  the  main-spring  of  all  his  past  efforts;  and  we 
cannot  doubt  that,  when  he  returned  to  the  university  at  a  future 
period,  these  condemnatory  reminiscences  arose  strongly  in  his  mind, 
and  that,  like  Philip  Henry  in  similar  circumstances,  while  thanking 
God  that  his  course  had  been  unstained  by  vices,  he  could  insert  in 
his  book,  "A  tear  dropped  over  my  university  sins."*' 

'  Asty,  p.  iii.     Orme,  p.  9. 

»  Bogue  and  Bennet's  History  of  Dissenters,  ii.  211,  22G, 


HIS  STUDENT-LIFE.  XXV 

And  here  let  us  pause  for  a  moment,  to  look  at  tlie  circumstances 
of  another  student,  who  was  destmed  at  a  future  day  to  shine  with 
Owen  in  the  same  bright  constellation.  While  Owen  was  walkino- 
amid  the  majestic  structures  and  academic  shades  of  Oxford,  or  bend- 
ing over  the  midnight  page,  Richard  Baxter  might  have  been  seen 
amid  the  enchanting  scenery  of  Ludlow  Castle,  or,  later  still,  in  the 
small  village  of  Wroxeter,  with  little  help  or  guidance  from  man,  but, 
under  the  promptings  of  an  indomitable  will,  and  with  an  omnivorous 
appetite  for  knowledge,  allowing  no  difficulties  or  discouragements  to 
damp  the  ardour  of  his  pursuits.  Without  the  advantage  of  the  sys- 
tematic training  of  a  university,  or  the  command  of  the  rich  stores  of 
its  libraries,  this  was  almost  compensated  to  his  athletic  soul  by  the 
more  discursive  and  varied  range  which  both  his  tastes  and  his  ne- 
cessities thus  gave  to  his  studies.  In  the  writings  of  Thomas  Aquinas, 
Anselm,  and  Duns  Scotus,  which  to  most  minds  would  have  been  dry 
and  barren  as  the  sands  of  the  desert,  his  acute  intellect  found  hiofh 
exercise  and  real  delight,  and  rejoiced  in  whetting  and  exercising  on 
them  its  dialectic  powers,  until  he  could  rival  in  subtle  and  shadowy 
distinctions  those  ghostly  schoolmen.  Two  years  the  senior  of  Owen, 
he  was  also  "in  Christ"  before  him;  and  while  the  Oxford  student  was 
still  feeding  the  fires  of  an  earth-born  ambition,  Baxter  had  learned 
from  Sibbs'  Bruised  Reed,  and  from  his  Bible,  the  art  of  holy  medi- 
tation; and,  even  in  the  later  j^ears  of  his  student-life,  might  have 
been  seen  at  that  hour  when  it  was  too  dark  to  read  and  too  early  to 
light  his  lamp,  devoting  its  sacred  moments  to  thinking  of  heaven  and 
anticipations  of  the  "  saints'  everlasting  rest."  ^  But  the  same  grace 
was  soon  to  descend  upon  the  soul  of  Owen,  and,  co-operating  with 
providential  occuiTences,  to  withdraw  him  for  ever  from  the  poor  day- 
dreams of  a  mere  earthly  ambition.  While  he  was  measuring  out  for 
himself  a  course  which,  if  successful,  would  probably  have  made  him 
a  secular  churchman,  and  even  an  intolerant  persecutor,  Christ  had 
said  of  him,  "  I  will  show  him  how  great  things  he  must  suffer  for 
my  name's  sake."  Let  us  now  trace  the  influences  and  events  which 
brought  about  in  the  mind  and  outward  circumstances  of  Owen 
this  mighty  change. 

We  have  no  minute  information  regarding  the  means  by  which  his 
mind  was  first  turned  with  serious  personal  interest  to  the  supreme 
subject  of  religion.  Perhaps  the  dormant  seeds  of  early  instruction 
that  had  been  lodged  in  his  mind  under  the  roof  of  the  humble  vicar- 
age now  began  to  live;  perhaps  some  of  those  truths  which  he  was 
storing  in  his  mind  as  matter  of  mere  intellectual  furniture  and  ac- 
complishment had  unexpectedly  reached  his  heart ;  or  the  earnest 
struggles  on  religious  questions  that  were  beginning  to  agitate  the 
'  Jenkyn's  Essay  on  the  Life  of  Baxter,  pp.  iii.-v. 


XXVI  LIFE  OF  DR  OWEN. 

kingdom  had,  in  some  measure,  arrested  the  sympathy  of  the  young 
recluse  ;  or  thoughts  of  a  more  serious  kind  than  he  had  yet  enter- 
tained had  arisen  in  his  mind,  he  knew  not  how,  like  invisible  and 
life-awakening  spring- breezes;  or  aU  these  things  combined  may  have 
been  employed  as  influences  in  bringing  him  at  length  to  "  seek  first 
the  kingdom  of  God,  and  his  righteousness."  At  all  events,  we  have 
Owen's  o^vn  testimony  to  the  fact,  that  in  the  later  years  of  his  uni- 
versity life,  the  Divine  Spirit  began  to  work  in  his  soul  a  new  class 
of  thoughts  and  emotions ;  and  though  it  was  not  until  a  later  period 
that  he  entered  upon  the  full  peace  and  holy  liberty  of  the  kingdom 
of  God,  he  was  brought  even  then  to  submit  his  life  to  the  supreme 
control  of  religious  principle,  and  to  ask,  "  What  wilt  thou  have  me 
to  do?" 

While  his  mind  was  undergoing  this  great  change,  events  were 
occurring  in  the  government  of  the  university  which  were  fitted  to 
put  his  religious  principle  to  the  test,  and  to  try  it,  as  it  were,  by  fire. 
William  Laud  having,  by  a  succession  of  rapid  advancements,  been 
raised  to  the  chancellorship  of  Oxford,  hastened  to  introduce  into  it 
those  Romish  innovations  which,  as  the  privy  councillor  and  principal 
adviser  of  Charles,  and  the  intimate  associate  of  Strafford,  he  had 
already  done  much  to  infuse  into  the  general  ecclesiastical  policy  of 
the  nation.  The  naturally  an'ogant  and  domineering  spirit  of  this  nar- 
row-minded ecclesiastic,  whom  even  Clarendon  describes  as  "  rough 
of  temper,  impatient  of  contradiction,  and  arbitrary,"  ^  had  far  more  to 
do  with  those  oppressive  measures  which  marked  his  fatal  ecclesias- 
tical supremacy,  than  those  mistaken  views  of  the  rights  of  conscience 
which  at  this  period  dragged  so  many  better  and  more  amiable  men 
into  the  ranks  of  persecutors.  Accordingly,  we  find  him  requiring  the 
adoption,  by  the  university,  of  many  of  those  rites  and  ceremonials 
which  savoured  the  most  strongly  of  Popish  superstitions,  and  in 
some  instances  were  identical  with  them,  and  which  the  Reformers  of 
England  had  soonest  renounced  and  most  severely  condemned ;  the 
penalty  of  resistance  to  this  demand  being  nothing  less  than  expul- 
sion from  the  university. 

This  bold  innovation  at  once  dragged  Owen  from  the  privacy  of  his 
student-life  into  all  the  stern  struggles  of  a  public  career.  And  his 
mind,  delivered  by  the  fear  of  God  from  every  other  fear,  was  not  slow 
in  resolving  on  resistance  to  the  bigoted  prelate's  intolerant  statutes. 
Many  of  the  rites  which  Laud  imposed  were  such  as  he  in  conscience 
believed  to  be  divinely  forbidden;  and  even  things  which,  if  left  un- 
imposed,  might  have  been  borne  with  as  matters  of  indifierence,  when 
authoritatively  enjoined  as  of  equal  obligation  with  divine  appoint- 
ments, he  felt  ought  to  be  resisted  as  an  invasion  of  the  divine  prero- 
1  Heylin's  Life  of  Laud,  p,  252. 


HIS  STUDENT-LIFE.  XXVH 

gt-us'ti  tvud  vLs  rijjhta  of  conscience, — "  a  teaching  for  doctrines  of  the 
comm.xndracntfc;  of  xcen."  This  was  the  ground  that  had  been  occu- 
pied by  the  Vnritaas  from  the  days  of  Ehzabeth,  when  Kidley  and 
Latimer  had  "played  the  man  in  the  fire;"  and  though  we  have  no 
record  of  Owea's  mental  exercise  at  this  period,  yet,  with  the  course 
that  was  actually  taken  by  him  before  us,  we  cannot  doubt  that  he 
now  unconsciously  felt  his  way  to  this  first  Puritan  standing-point, 
and  that  the  following  passage,  written  by  him  long  afterwards,  ex- 
presses the  principles  which  animated  his  mind  and  decided  his 
movements : — 

"  They  [believers]  will  receive  nothing,  practise  nothing,  own  nothing 
in  His  worship,  but  what  is  of  His  appointment.  They  know  that  from 
the  foundation  of  the  world  he  never  did  allow,  nor  ever  will,  that 
in  any  thing  the  will  of  the  croat.ures  should  be  the  measure  of  his 
honour,  or  the  principle  of  his  worship,  either  as  to  matter  or  manner. 
It  was  a  witty  and  true  sense  that  one  gsve  of  the  Second  Command- 
ment, '  Non  imago,  non  simulachruvi  prohibetur,  sed,  non  fades 
tibi;' — it  is  a  making  to  ourselves,  an  mventing,  a  finding  out  ways  of 
worship,  or  means  of  honouring  God,  not  by  him  appointed,  that  is  so 
severely  forbidden.  Believers  know  what  ortortainment  all  will-wor- 
ship finds  with  God.  'Who  hath  required  this  at  your  hand?'  and,  'In 
vain  do  ye  worship  me,  teaching  for  doctrines  the  traditions  of  men,'  is 
the  best  it  meets  with.  I  shall  take  leave  to  say  what  is  upon  my 
heart,  and  what  (the  Lord  assisting)  I  shall  willingly  endeavour  to 
make  good  against  all  the  world, — namely,  that  that  principle,  that 
the  church  hath  power  to  institute  and  appoint  any  thing  or  ceremony 
belonging  to  the  worship  of  God,  either  as  to  matter  or  to  manner, 
beyond  the  orderly  observance  of  such  circumstances  as  necessarily 
attend  such  ordinances  as  Christ  himself  hath  instituted,  lies  at  the 
bottom  of  all  the  horrible  superstition  and  idolatry,  of  all  the  confu- 
sion, blood,  persecution,  and  wars,  that  have  for  so  long  a  season 
spread  themselves  over  the  face  of  the  Christian  world ;  and  that  it  is 
the  design  of  a  great  part  of  the  Book  of  the  Revelation  to  make  a 
discovery  of  this  truth. 

"  And  I  doubt  not  but  that  the  great  controversy  which  God  hath 
had  with  this  nation  for  so  many  years,  and  which  he  hath  pursued 
with  so  much  anger  and  indignation,  was  upon  this  account,  that, 
contrary  to  the  glorious  light  of  the  Gospel,  which  shone  among  us, 
the  wills  and  fancies  of  men,  under  the  name  of  order,  decency,  and 
authority  of  the  church  (a  chimera  that  none  knew  what  it  was,  nor 
wherein  the  power  did  consist,  nor  in  whom  reside),  were  imposed  on 
men  in  the  ways  and  worship  of  God.  Neither  was  all  that  pretence 
of  glory,  beauty,  comeliness,  and  conformity,  that  then  was  pleaded, 
any  thing  more  or  less  than  what  God  dotli  so  describe  in  the  Church 


XXVin  LIFE  OF  DR  OWEN. 

of  Israel,  Ezek.  xvi.  25,  and  forwards.  Hence  was  tlie  Spirit  of  God 
in  prayer  derided, — hence  was  the  powerful  preaching  of  the  Gospel 
despised, — hence  was  the  Sabbath-day  decried, — hence  was  holiness 
stigmatized  and  persecuted.  To  what  end-?  That  Jesus  Christ  might, 
be  deposed  from  the  sole  power  of  law-making  in  his  church, — that 
the  tme  husband  might  be  thrust  aside,  and  adulterers  of  his  spouse 
embraced, — that  taskmasters  might  be  appointed  in  and  over  his 
house,  which  he  never  gave  to  his  church,  Eph.  iv.  11, — that  a 
ceremonious,  pompous,  outward  show-worship,  drawn  from  Pagan^ 
Judaical,  and  Antichristian  observances,  might  be  introduced ;  of  all 
which  there  is  not  one  word,  tittle,  or  iota  in  the  whole  book  of  God. 
This,  then,  they  who  hold  communion  with  Christ  are  careful  of, — 
they  will  admit  nothing,  practise  nothing,  in  the  worship  of  God, 
private  or  public,  but  what  they  have  his  warrant  for.  Unless  it 
comes  in  his  name,  with  '  Thus  saith  the  Lord  Jesus,'  they  will  not 
hear  an  angel  from  heaven.''  ^ 

While  the  well-informed  conscience  of  Owen  thus  distinctly  for- 
bade confonnity,  every  consideration  of  seeming  worldly  interest 
strongly  pleaded  for  pliant  acquiescence  in  the  statutes  of  Laud.  To 
abandon  Oxford,  was  to  dash  from  him  at  once  all  those  fair  prospects 
which  had  hitherto  shone  before  him  in  his  career  as  a  studient, — to 
shut  against  himself  the  door,  not  only  of  honourable  preferment,  but, 
as  it  probably  at  this  time  appeared  to  his  mind,  of  Christian  useful- 
ness,— to  incur  the  inevitable  displeasure  of  that  prelate,  whose  keen 
and  sleepless  efforts  to  search  out  all  who  were  opposed  to  his  policy 
had  already  subjected  every  comer  of  the  realm  to  a  vigilant  and 
minute  inspection,  and  whose  cruel  and  malignant  spirit  was  already 
finding  desolating  scope  in  the  unconstitutional  measures  and  atro- 
cities of  the  Star  Chamber  and  the  High  Commission.  And  even 
though  these  latter  perils  might  seem  to  be  remote  as  yet  from  his 
head,  yet  could  he  not  be  blind  to  the  fact,  that,  by  such  a  step,  he 
might  incur  the  implacable  displeasure  of  his  Royalist  uncle  in  Wales, 
who  had  hitherto  supplied  him  with  the  principal  means  of  support 
at  Oxford,  and  expressed  his  intention,  in  case  of  continued  satis- 
faction with  his  conduct,  of  making  him  heir  to  his  estates.  Yet 
all  these  probable  consequences  of  non-compliance  Owen  was  will- 
ing to  incur,  rather  than  violate  his  sense  of  duty,  "  esteeming  the 
reproach  of  Christ  greater  riches  than  all  the  treasures  of  Egypt ; " 
and,  at  the  age  of  twenty-one,  might  have  been  seen  leaving  behind 
him  all  the  day-dreams  and  cherished  associations  of  more  than  ten 
youthful  years,  and  passing  through  the  gates  of  Oxford  self-exiled 
for  conscience'  sake.  God  v/as  now  educating  him  in  a  higher  school 
than  that  of  Oxford,  and  subjecting  him  to  that  fiery  discipline  by 
'  Owen  on  Communion  with  God,  pp.  309,  310,  fol.  ed.- 


HIS  STUDENT-LIFE.  XXIX 

which  he  tempers  and  fashions  his  most  chosen  instruments.  But 
"  there  is  no  man  that  hath  left  house,  or  parents,  or  brethren,  or 
wife,  or  children,  for  the  kmgdom  of  God's  sake,  who  shall  not  receive 
manifold  more  in  this  present  time,  and  in  the  world  to  come  life 
everlasting."  Ten  years  afterwards  the  banished  student,  who  had 
thus  nobly  followed  the  light  of  conscience,  lead  where  it  might,  was 
to  be  seen  returning  through  those  very  gates  to  receive  its  highest 
honours, — to  have  intrusted  to  him  the  administration  of  its  laws,  and 
almost  to  occupy  the  very  seat  of  power  from  which  Laud  had,  in  the 
interval,  been  ignominiously  hurled. 

Owen  had  "  commenced  master  of  arts"  in  his  nineteenth  year, 
and  not  long  before  leaving  Oxford,  had  been  admitted  to  orders 
by  Bishop  Bancroft.  He  now  found  a  home  unexpectedly  opened 
to  him  in  the  house  of  Sir  Robert  Dormer  of  Ascot,  who  invited  him 
to  become  chaplain  to  his  family,  and  tutor  to  his  eldest  son ;  "  in 
both  which  respects,"  says  one  of  the  oldest  notices  of  Owen,  "  he  ac- 
quitted himself  with  great  satisfaction  to  Sir  Robert  and  his  family."^ 
After  some  time,  he  accepted  the  situation  of  chaplain  in  the  family 
of  Lord  Lovelace  of  Hurly,  in  Berkshire,  where  he  appears  to  have 
enjoyed  much  kindness,  and  to  have  been  duly  appreciated.^  But 
meanwhile  the  rent  between  Charles  and  his  Parliament  was  widening 
apace.  His  frequent  invasion  of  the  constitutional  rights  of  the  other 
estates  of  the  realm,  his  attempts  to  rule  without  a  Parliament  and 
to  raise  money  by  illegal  means,  his  systematic  violation  of  his  most 
solemn  pledges,  his  connivance  at  the  innovating  superstitions  of 
Laud,  and  wanton  violation  of  religious  liberty,  at  length  roused  an 
impatient  kingdom  to  resistance,  drove  the  Parliament  to  the  last 
resort  of  arms,  and  shook  the  land  with  the  discord  of  civil  war.^  At 
such  a  crisis  it  is  impossible  for  any  man  to  remain  neutral,  and  it 
found  Owen  and  his  patron  of  opposite  sentiments.  Lord  Lovelace 
took  up  arms  on  the  side  of  Charles,  and  of  royal  prerogative ;  all  the 
convictions  and  sympathies  of  Owen  were  naturally  with  the  army 
of  the  Parliament,  and  the  cause  of  public  liberty.  Two  consequences 
immediately  followed  from  this  to  Owen, — his  leaving  the  family  of 
Lord  Lovelace,  and  the  complete  estrangement  of  his  Royalist  uncle 
in  Wales,  who  now  finally  disinherited  him,  and  bestowed  his  estates 
and  wealth  upon  another. 

Leaving  Berkshire,  Owen  now  removed  to  London,  and  took  up  his 
residence  in  Charter-House  Yard.  Here  he  continued  to  suffer  from 
that  mental  depression  "which  had  begun  with  his  earliest  religious 
anxieties  at  Oxford  ;  and  which,  though  partially  relieved  at  intervals, 
had  never  yet  been  completely  removed.     Some  influence  is  no  doubt 

1  Anon.  Mem.,  p.  ix.  ^  Wood's  Athen.  Oxon.,  p.  97. 

•  Vaughan's  Memorials  of  the  Stuart  Dynasty,  I.,  ch.  vii.-xi. 
VOL.  I 3 


XXX  LIFE  OF  DR  OWEN. 

to  be  ascribed  to  the  discouraging  outward  circumstances  in  which 
his  uncle's  conduct  had  placed  him,  in  deepening  the  gloom  of  those 
shadows  which  now  cast  themselves  across  his  spirit;  but  the  chief 
spring  of  his  distress  lay  deeper, — in  his  perplexities  and  anxieties 
about  his  state  with  God.  For  years  he  had  been  under  the  power 
of  religious  principle,  but  he  had  not  yet  been  borne  into  the  region 
of  settled  peace ;  and  at  times  the  terrors  of  the  Lord  seemed  still  to 
compass  him  about.  We  have  no  means  of  ascertaining  with  cer- 
tainty what  were  the  causes  of  these  dreadful  conflicts  in  Owen's 
mind ;  whether  an  overwhelming  sense  of  the  holiness  and  rectitude 
of  God ;  or  perverse  speculations  about  the  secret  purposes  of  God, 
when  he  should  have  been  reposing  in  his  revealed  truths  and  all- 
embracing  calls ;  or  a  self-righteous  introversion  of  his  thoughts  upon 
himself,  when  he  should  have  been  standing  in  the  full  sun-light  of 
the  cross ;  or  more  mysterious  deeps  of  anguish  than  any  of  these ; — but 
we  are  disposed  to  think  that  his  noble  treatise  on  the  "  Forgiveness 
of  Sin,"  written  many  years  afterwards,  is  in  a  great  degree  the  effect 
as  well  as  the  record  of  what  he  suffered  now.  Nothing  is  more 
certain  than  that  some  of  the  most  precious  treasures  in  our  religious 
literature  have  thus  come  forth  from  the  seven-times-heated  furnace 
of  mental  suffering.  The  wondrous  colloquies  of  Luther,  in  his  "  In- 
troduction to  the  Galatians,"  reflect  the  conflicts  of  his  own  mighty 
spirit  with  unbelief;  the  "  Pilgrim's  Progress"  is  in  no  small  degree 
the  mental  autobiography  of  Bunyan;  and  there  is  strong  internal 
evidence  that  Owen's  "Exposition  of  the  130th  Psalm  " — which  is  as 
full  of  Christian  experience  as  of  rich  theology,  and  contains  some  of 
the  noblest  passages  that  Owen  ever  penned — is  to  a  great  extent 
the  unconscious  transcript  of  his  present  wanderings,  and  perplexities, 
and  final  deliverances. 

But  the  time  had  come  when  the  burden  was  to  fall  from  Owen's 
s-houlders ;  and  few  things  in  his  life  are  more  tndy  interesting  than 
the  means  by  which  it  was  imloosed.  Dr  Edmund  Calamy  Avas  at 
this  time  minister  in  Aldermanbury  Chapel,  and  attracted  multitudes 
by  his  manly  eloquence.  Owen  had  gone  one  Sabbath  morning  to 
hear  the  celebrated  Presbyterian  preacher,  and  was  much  disap- 
pointed when  he  saw  an  unknown  stranger  from  the  country  enter 
the  pulpit.  His  companion  suggested  that  they  should  leave  the 
chapel,  and  hasten  to  the  place  of  worship  of  another  celebrated 
preacher;  but  Owen's  strength  being  already  exhausted,  he  deter- 
mined to  remain.  After  a  prayer  of  simple  earnestness,  the  text  was 
announced  in  these  words  of  Matt.  viii.  26,  "  Why  are  ye  fearful,  O 
ye  of  little  faith?"  Immediately  it  aiTested  the  thoughts  of  Owen  as 
appropriate  to  his  present  state  of  mind,  and  he  breathed  an  inward 
prayer  that  God  would  be  pleased  by  that  muiister  to  speak  to  his 


HIS  PASTORATE.  XXXI 

condition.  The  prayer  was  heard,  for  the  preacher  stated  and  an- 
swered the  very  doubts  that  had  long  perplexed  Owen's  mind ;  and 
by  the  time  that  the  discourse  was  ended,  had  succeeded  in  leading 
him  forth  into  the  sunshine  of  a  settled  peace.  The  most  diligent 
efforts  were  used  by  Owen  to  discover  the  name  of  the  preacher  who 
had  thus  been  to  him  "as  an  angel  of  God,"  but  without  success.^ 

There  is  a  marked  divine  selection  visible  in  the  humble  instrument 
that  was  thus  employed  to  bring  peace  to  Owen's  mind.  "VVe  trace 
in  it  the  same  wisdom  that  sent  an  humble  Ananias  to  remove  the 
scales  from  the  eyes  of  Saul,  and  made  the  poor  tent-maker  and  his 
wife  the  instructors  of  the  eloquent  Apollos.  And  can  we  doubt  that 
when  the  fame  of  Owen's  learning  and  intellectual  power  had  spread 
far  and  wide,  so  that  even  foreign  divines  are  said  to  have  studied  our 
language  in  order  that  they  might  read  his  works,  the  recollection, 
of  the  mode  of  his  own  spiritual  deliverance  would  repress  all  self- 
dependence  and  elation,  and  make  him  feel  that  the  highest  form  of 
success  in  preaching  was  in  no  respect  the  monopoly  of  high  intel- 
lectual gifts ;  but  that  in  every  instance  it  was,  "  not  by  might,  nor  by 
power,  but  by  my  Spirit,  saith  the  Lord?" 


CHAP.  II. 

HIS  PASTORATE. 

The  mind  of  Owen,  now  effectually  relieved  from  the  burden  of  spiri- 
tual distress,  soon  recovered  its  elasticity  and  vigour;  and  in  March 
1642  he  gave  to  the  world  his  first  literary  production, — "  The  Dis- 
play of  Arminianism."  In  all  likelihood  he  had  been  silently  labour- 
ing at  this  work  while  in  the  families  of  Sir  Robert  Dormer  and  Lord 
Lovelace ;  more  especially  as  his  mental  distress  may  have  had  some 
connection  vnth.  a  misunderstanding  of  certain  of  those  points  on  which 
the  Arminian  controversy  touches,  and  have  led  to  their  more  full 
examination.  But  we  may  discover  the  principal  occasion  of  the  work 
in  the  ecclesiastical  policy  of  the  period,  and  in  the  strain  of  doctrinal 
sentiment  which  that  policy  had  long  aimed  to  foster  and  to  propa- 
gate. Laud  and  his  party  had  shown  themselves  as  zealous  for  the 
peculiar  dogmas  of  Arminianism,  as  for  Romish  rites  and  vestments 
and  for  passive  obedience;  and  the  dogmas  had  been  received  into 
royal  favour  because  of  their  association  with  the  advocacy  of  supersti- 
tious ceremonies  and  the  defence  of  despotic  rule.  Arminianism  having 
thus  been  constituted  the  exclusive  way  to  preferment,  had  become 
'  Asty,  p.  V.    Anon.  Mem,,  p.  x. 


XXXII  LIFE  OF  DR  OWEN. 

the  fashionable  creed;  and  a  current  of  doctrine  had  flowed  into 
the  church  which  was  rapidly  changing  the  character  of  its  ministra- 
tions, and  bearing  it  away  from  those  safe  moorings  at  which  its  own 
Articles  and  its  Reformers  had  fixed  it. 

A  remark  by  Owen,  in  his  address  to  the  reader,  correctly  describes 
the  Laudean  policy :  "  Had  a  poor  Puritan  offended  against  half  so 
many  canons  as  they  opposed  articles,  he  had  forfeited  his  livelihood, 
if  not  endangered  his  life."  And  in  another  passage  he  explains  the 
progress  of  Arminianism  in  England :  "  The  chief  cause  I  take  to  be 
that  which  ^Eneas  Sylvius  gave,  why  more  maintained  the  pope  to 
be  above  the  council  than  the  council  above  the  pope; — because  the 
popes  gave  archbishoprics  and  bishoprics,  &c.,  but  the  councils  sued 
'  in  forma  pauperis,'  and  therefore  could  scarce  get  an  advocate  to 
plead  their  cause.  The  fates  of  our  church  having  of  late  devolved 
the  government  of  it  on  men  tainted  with  this  poison,  Arminianism 
became  backed  with  the  powerful  arguments  of  praise  and  preferment, 
and  quickly  beat  poor  naked  Truth  into  a  comer." 

Owen's  "  Display"  is  a  barrier  raised  against  prevailing  opinions. 
Each  chapter  contains  a  statement  of  the  Arminian  doctrine  on  the 
point  discussed,  with  Owen's  answer ;  while  at  the  end  of  each  chapter 
the  Arminian  doctrine  is  more  briefly  stated,  in  the  language  of  some 
Arminian  wTiter,  and  confronted  in  opposite  columns  by  passages  of 
Scripture.  Undoubtedly  there  are  some  things  charged  upon  the  Ar- 
minianism of  those  times  which  belong  rather  to  the  family  of  Pela- 
gian errors,  and  which  the  pious  Arminian  of  our  own  day  would  at 
all  events  repudiate.  Nor  is  it  to  be  denied  that  the  work  is  not  free, 
in  some  parts,  of  the  fault  which  clings  to  so  much  theological  con- 
troversy,— that  of  making  individuals  responsible,  not  only  for  the 
opinions  they  avow,  but  for  all  the  consequences  that  you  may  deduce 
from  them;  yet,  withal,  it  is  rich  in  nmtter  which  must  have  stag- 
gered the  courtly  theologians  of  the  age, — is  hung  all  round  with  mas- 
sive Calvinistic  armour;  and,  though  written  in  a  more  scholastic 
form  than  most  of  Owen's  subsequent  works,  gives  indication  of  that 
spirit  which  was  so  characteristic  of  the  Puritans,  and  pre-eminently 
of  Owen,  and  which  gave  such  a  dej^th  to  their  piety,  — the  spirit  Avhich 
connected  all  events  with  God,  and  bent  with  lowly  and  awe-struck 
feeling  before  the  divine  sovereignty. 

Owen  dedicated  his  work  to  "  The  Lords  and  Gentlemen  of  the 
Committee  for  Religion ;"  who  appointed  it  to  be  printed  by  the  Com- 
mittee of  the  House  of  Commons  for  regulating  the  printing  and  pub- 
lishing of  books.  Its  publication  is  interesting  on  another  account, — 
as  having  been  the  means  of  introducing  him  to  his  first  pastoral 
charge.  The  incumbent  of  Fordham  in  Essex  having  been  ejected 
from  his  living  by  the  committee  for  purging  the  church  of  scanda- 


HIS  PASTORATE.  XXXIH 

lous  ministers,  Owen  was  invited  by  the  same  committee  to  occupy 
the  vacant  parish.  Not  long  after  his  removal  to  Fordham,  he  was 
married  to  a  lady  of  the  name  of  Rooke.  But  nearly  all  the  information 
that  has  descended  to  us  regarding  this  union,  from  the  earlier  bio- 
graphies, amounts  to  this, — that  the  lady  bore  to  him  eleven  children, 
all  of  whom,  except  one  daughter,  died  in  early  youth.  This  only 
daughter  became  the  wife  of  a  Welsh  gentleman;  but  the  union 
proving  unhappy,  she  "  returned  to  her  kindred  and  to  her  father  s 
house,"  and  soon  after  died  of  consumption. 

This  period  of  Owen's  early  pastorate  appears  to  have  been  one  of 
the  happiest  of  his  life.  Fordham  is  a  secluded  village,  overhanging 
the  fertile  and  pleasing  valley  of  the  Stour,  which  divides  Suffolk 
from  Essex.  Its  inhabitants,  at  the  present  day,  number  about  seven 
hundred ;  but  in  the  days  of  Owen  they  could  not  have  been  by  any 
means  so  numerous.  In  this  retreat,  and  surrounded  by  a  not  very  dense 
rural  population,*  he  was  allowed  to  pursue  in  peace  the  quiet  duties 
of  a  country  parish,  and  knew  nothing  as  yet  of  those  more  public 
and  distracting  responsibilities  which  he  ever  undeitook  with  reluc- 
tance, and  which  he  appears  to  have  usually  renounced  with  satisfac- 
tion. The  spiritual  interests  of  the  parish  having  been  neglected  by 
his  predecessor,  he  set  himself  with  earnest  system  to  break  up  the 
fallow  ground,  and  to  preach  those  truths  which  had  still  to  his  mind 
aU  the  freshness  of  first  love.  The  good  Puritan  practice  of  visiting 
and  catechising  from  house  to  house  gave  him  a  large  place  in  the 
affections  of  his  people,  as  well  as  revealed  to  him  the  measure  of  their 
Christian  intelligence ;  while  his  solid  preaching  soon  gathered  around 
him  the  inhabitants  of  his  own  parish,  and  even  allured  multitudes 
across  the  borders  of  the  neighbouring  parishes  to  listen  to  his  weighty 
words.  Like  Baxter  at  Kidderminster,  he  was  ere  long  cheered  by 
witnessing  one  of  those  wide-spread  and  enduring  reformations  which 
have  never  followed  on  any  agency  save  the  earnest  preaching  of 
"  Christ  crucified." 

The  productions  of  his  pen  at  this  period  indicate  the  current  of 
his  thoughts,  and  the  liveliness  of  his  evangehc  zeal.  The  first  of  these 
is  entitled,  "  The  Duty  of  Pastors  and  People  Distinguished,"  and  was 
published  in  1643.     Its  main  design  is  to  "  describe  the  means  to  be 

'  We  are  indebted  for  this  information  regarding  the  first  scene  of  Owen's 
ministiy  to  the  Rev.  Alexander  Anderson,  pastor  of  a  Baptist  Church,  Col- 
chester; who  also  informs  us  that  the  signature  of  Owen  is  still  to  be  seen  ia 
the  parochial  register  at  Fordham  (four  miles  distant),  and  that  it  has  this  pecu- 
liarity attached  to  it,  that  whilst  all  preceding  it,  and  also  succeeding,  so  far  as 
he  continued  his  examination,  sign  themselves  "  Parson,"  the  usual  designation  of 
the  time,  his  signature  has  the  word  "  Pastor"  invariably  attached  to  it;  showing 
that  he  deliberately,  and  from  the  first,  "  preferred  the  more  scriptural  term  of 
'  pastor,'  to  the  presuming  designation  of  parson,  more  especially  if  we  accept  its 
common  derivation, '  Persona  ecclesiae.' " 


XXXrV  LIFE  OF  DR  OWEN, 

used  by  the  people  of  God,  distinct  from  church  officers,  for  the  in 
creasing  of  divine  knowledge  in  themselves  and  others,"  a.nd  to  sho-w 
how  "  the  sacred  calling  may  retain  its  ancient  dignity,  thougli  the 
people  of  God  be  not  deprived  of  their  Christian  liberty."^  It  bears 
internal  evidence  of  having  been  drawn  from  him  by  the  unscriptural 
assumptions  of  those  ecclesiastics  who  sought  to  place  their  interdict 
on  every  thing  like  the  agency  of  private  members  in  the  church, 
though  there  are  particular  passages  aimed  at  those  fiery  persons  who 
sought  to  introduce  into  the  church  the  spirit  of  a  wild  democracy, 
and  whose  mode  of  makmg  "  all  the  Lord's  people  prophets,"  was  to 
dispense  with  the  inestimable  benefits  of  a  stated  ministry.  As  it  is 
the  earliest,  so  it  is  one  of  the  most  useful  of  Owen's  smaller  treatises, 
and  is  remarkable  for  its  skilful  harmonizing  of  authority  with  liberty. 
How  much  of  his  axiomatic  sagacity  there  is  in  the  following  sentence : 
"  Truth  revealed  to  any,  can'ies  with  it  an  immovable  persuasion  of 
conscience  that  it  ought  to  be  published  and  spoken  to  others !  "^  And 
how  much  of  wise  restraint  and  rebuke  in  this:  "  Let  not  them  who 
despise  a  faithful,  painful  minister  in  public,  flatter  themselves  with 
hope  of  a  blessing  in  private.  Let  them  pretend  what  they  will, 
they  have  not  equal  respect  unto  all  God's  ordinances!"^  If  Bur- 
net's "  Pastoral  Care"  and  Baxter's  "  Reformed  Pastor"  may  be 
named  as  the  guides  and  counsellors  of  the  ministers  of  that  age,  tins 
tractate  might  well  have  been  placed  beside  them  as  the  hand-book 
of  the  people.^ 

We  still  trace  the  signs  of  the  busy  pastor  in  his  next  publication, 
which  is  entitled,  "  The  Principles  of  the  Doctrine  of  Christ  Unfolded, 
in  Two  Short  Catechisms ; "  the  first  being  intended  for  young  persons, 
the  second  for  adults,  and  as  an  aid  to  parents  in  domestic  instruction. 
We  are  reminded,  as  we  look  on  the  stalworth  Puritan,  who  is  soon 
to  mingle  in  the  great  theological  discussions  of  the  day,  thus  pre- 
paring "  milk  for  babes,"  of  Johnson's  admiring  sentence  on  Isaac 
Watts:  "Providing  instruction  for  all  ages,  from  those  who  were 
lisping  their  first  lessons,  to  the  enlightened  readers  of  Malebranche 
and  Locke."' 

During  these  years  of  his  laborious  and  unostentatious  pastorate, 
the  solid  reputation  of  Owen  was  extending,  and  on  April  29,  1 646, 
he  was  appointed  to  preach  before  Parliament,  on  occasion  of  its 
monthly  fast.     The  discourse  is  founded  on  Acts  xvi.  9,  "  A  vision 

'  Preface,  p.  10,  ed.  1644.  »  P.  3S.  '  P.  49. 

*  Owen  quotes  witli  approbation  (p.  54)  the  judgment  and  practice  of  the 
Church  of  Scot  hind,  as  expressed  in  their  Act  of  Assembly  at  Edinburgh,  anno 
1641.  "  Our  Assembly  also  comnr.iudeih  (}odlt/  conference  at  all  occasional  meet- 
ings, or  as  God's  providence  shall  dispose,  as  the  Word  of  God  commaudeth,  pro- 
viding none  invade  the  pastor's  ottice,  to  preach  the  Word,  who  are  not  called 
thereunto  by  God  and  his  church." 

fi  Lives  of  the  Poets,  iv.  164. 


HIS  PASTORATE.  XXXV 

appeared  to  Paul  in  the  night:  there  stood  a  man  of  Macedonia,  and 
prayed  him,  saying.  Come  over  into  Macedonia,  and  help  us;"  and  is 
\\Titten  in  a  style  of  popular  eloquence  by  no  means  characteristic  of 
the  usual  strain  of  Owen's  writings.  The  thanks  of  the  House  were 
conveyed  to  Owen  by  Mr  Jenner  and  Sir  Philip  Wentworth,  and 
the  discourse  commanded  to  be  printed.  The  evangelic  zeal  of  the 
pastor  of  Fordham  breaks  forth,  towards  the  close,  in  behalf  of  those 
parts  of  the  empire  which  were  destitute  of  religious  instruction,  and 
especially  in  behalf  of  his  ancestral  country,  Wales  :  "  When  manna 
fell  in  the  wilderness  from  the  hand  of  the  Lord,  every  one  had  an 
equal  share.  I  would  there  were  not  now  too  great  an  inequality 
when  secondarily  La  the  hand  of  man,  whereby  some  have  all,  and 
others  none;  some  sheep  daily  picking  the  choice  flowers  of  every 
pasture, — others  wandering  upon  the  barren  mountains,  without  guide 
or  food."^  The  glowing  terms  in  which  he  dedicates  his  sermon  to  the 
Long  Parliament,  as  "  most  deservedly  celebrated  through  the  whole 
world,  and  to  be  held  in  everlasting  remembrance  by  all  the  inhabi- 
tants of  this  island,"  have  drawn  forth  the  disapprobation  of  some. 
But  what  contemporary  ojjinion  has  been  more  justified  by  the  calm 
judgment  of  later  history?  What  English  Parliament  ever  bore  upon 
its  roll  such  a  list  of  patriots,  or  surrounded  the  immunities  of  the 
people  with  such  constitutional  guards  ?  Even  the  grudging  concession 
of  Hume  goes  so  far  as  to  say  that  their  conduct,  with  one  exception, 
was  such  as  "  to  entitle  them  to  praise  fi'om  all  lovers  of  liberty."^ 

Not  long  after  this,  Owen's  pastoral  connection  with  Foidham  was 
brought  to  a  close.  The  "  sequestered  incumbent"  whose  place  he  had 
occupied  died,  and  the  right  of  presenting  to  the  living  having  in  this 
way  reverted  to  the  patron,  it  was  given  to  another.  The  event  be- 
came the  occasion  of  introducing  him  to  a  wider  sphere.  The  people 
of  Coggeshall,  an  important  market-town  of  Essex,  about  five  miles 
distant,  no  sooner  received  the  tidings  of  his  deprivation  than  they 
sent  a  pressing  invitation  to  him  to  become  their  minister, — an  invita- 
tion which  the  patron,  the  Earl  of  Warwick,  immediately  confirmed. 
Unlike  Fordham,  this  new  charge  had  previously  been  diligently  cul- 
tivated by  a  succession  of  faithful  ministers ;  so  that  his  work  was  not 
so  much  to  lay  the  foundation  as  to  build.  He  soon  beheld  himself 
surrounded  by  a  congregation  of  nearly  two  thousand  peojile,  whose 
general  religious  consistency  and  Christian  intelligence  were  a  delight 
to  his  heart,  and  whose  strong  attachment  to  him  subsequent  events 
gave  them  abundant  opportunities  of  testifying.* 

Contemporaneously  with  these  outward  changes  in  Owen's  position, 

*  Owen's  Sermons,  fol.  ed.,  p.  214. 

'  Hume,  History  of  Enj^land,  vi.  ch.  li.     Vauglian's  Stuart  Dynasty,  ii.  74. 

"  Woods  Athen.  Oxon.,  iv.  100. 


XXXVI  LIFE  OF  DR  OWEN. 

considt.Mable  changes  also  took  place  in  liis  opinions  on  diurch  go- 
vernment. His  removal  to  Coggesliall  is  named  as  the  period  at 
which  he  renounced  Presbytery ;  and  the  order  of  his  church  there 
is  said  to  have  been  brought  into  a  closer  conformity  with  the  Inde- 
pendent or  Congregational  model. 

There  were  principles,  however,  retained  by  Owen,  both  on  the  sub- 
ject of  the  ruling  elder  and  of  synods, — as  we  shall  have  occasion  to 
show  in  noticing  some  of  his  later  writings, — which  prove  that  his  Con- 
gregationalism was  of  a  somewhat  modified  character,  and  which  a 
moderate  Presbyterian  of  our  own  times,  though  not  vaunting  as  iden- 
tical with  his  views,  would  yet  hail  as  evidence  that  the  gulf  between 
himself  and  the  Congregationalist  is  not  impassable.  But  the  Presby- 
terians of  Owen's  early  days  in  general  went  much  farther  than  those 
of  the  present  age;  and  we  deem  it  not  the  least  of  his  honours  that 
he  refused  to  follow  in  their  course.  Not  that  we  have  any  sympathy 
with  those  terms  of  unqualified  censure  with  which  the  Presbyterians 
of  that  age  have  too  often  been  characterized.  During  the  period 
of  their  brief  supremacy,  they  accomplished  much  for  England.  In 
proportion  as  we  value  those  noble  statements  of  doctrine,  the  West- 
minster Confession  and  Catechisms,  must  we  be  grateful  to  the  Pres- 
byterians, who  took  so  prominent  and  cordial  a  part  in  those  delibe- 
rations which  produced  them.  Well-informed  and  candid  men  of 
other  religious  parties  have  not  been  slow  to  admit  that  those  districts 
of  England  which  were  brought  under  a  Presbyterian  pastorate  and 
l^olit}^,  made  visil;le  progress  in  Christian  intelligence  and  piety;  and 
many  of  those  measures  which  were  adopted  by  them  in  opposition 
to  Cromwell,  and  which  have  often  been  ascribed  to  hostility  to  liberty, 
Avere,  in  fact,  honest  endeavours  on  their  part  to  restore  a  constitutional 
government.  But  the  intolerant  spirit  which  animated  them  at  this 
particular  juncture  is  neither  to  be  extenuated  nor  denied. 

Having  recently  risen  to  power,  they  had  become  dazzled  by  the 
dream  of  an  impracticable  uniformity,  and,  as  Baxter,  himself  a 
Presbyterian,  complains,  had  shown  too  great  a  rejidiness  to  invoke 
to  their  aid  in  realizing  this  ambitious  dream  the  arm  of  secular 
power.  The  endless  diversity  of  opinion  which  the  growing  liberty 
and  the  general  ferment  of  the  public  mind  had  occasioned  was 
regarded  by  them  as  evidence  of  the  dangers  of  unlimited  tolera- 
tion, and  they  imagined  that  amid  such  discordant  sounds  truth, 
must  be  indistinguishable,  and  even  perish  from  the  earth.  Owen's 
inind  had,  meanwhile,  fax  advanced  beyond  these  narrow  views,  and 
risen  above  these  imaginary  fears.  He  had  boundless  confidence  in 
the  vitality  of  truth, — strong  convictions  of  the  power  of  its  own  spi- 
ritual weapons,  and  of  the  utter  impotence  of  every  other :  and  while 
so  many  of  those  with  whom  he  had  hitherto  been  associated  saw  only, 


HIS  PASTOEATEi  XXXVII 

in  the  mingled  light  and  darkness,  tlie  approach  of  night,  he  hailed  in 
them  the  hopeful  twilight  which  was  to  grow  into  perfect  day.  In  a 
"  Country  essay  for  the  practice  of  church  government,"  prefixed  to  his 
sermon  before  Parliament,  he  repeatedly  condemns  all  enforced  con- 
formity and  punishment  of  heretical  opinions  by  the  sword.  "  He- 
resy," says  he,  "  is  a  canker,  but  it  is  a  spiritual  one ;  let  it  be  prevented 
by  spiritual  means :  cutting  off  men's  heads  is  no  proper  remedy  for 
it."^  That  Owen  should  have  renounced  Presbytery,  in  the  intolerant 
and  repulsive  form  in  which  it  was  at  this  time  presented  to  him,  is 
not  to  be  wondered  at ;  but  that  he  recoiled  equally  far  at  every  point 
from  all  the  essential  and  distinctive  principles  of  that  form  of  church 
government  is  a  statement  which  many  have  found  it  more  difficult 
to  believe.  At  the  same  time,  no  reasonable  doubt  can  be  entertained 
that  the  government  of  Owen's  church  at  Coggeshall  was  decidedly 
Congregational ;  and  if  that  church  in  any  degree  corresponded  with 
the  counsels  which  Owen  addressed  to  it  in  his  next  publication,  it 
must  have  been  pre-eminently  one  of  those  to  which  Baxter  alludes  in 
that  honourable  testimony,  "I  saw  a  commendable  care  of  serious 
holiness  and  discipline  in  most  of  the  Independent  churches."  The 
publication  to  whicli  we  refer  is  "  Eshcol ;  or,  Rules  of  Direction  for 
the  Walking  of  the  Saints  in  Fellowship  according  to  the  order  of  the 
Gospel,  1647."  The  rules  are  arranged  into  two  parts, — those  which 
relate  to  the  duty  of  members  to  their  pastors,  and  those  which  sjDecify 
the  duties  of  members  to  each  other.  They  are  designed  to  recall 
men  from  debates  about  church  order  to  the  serious,  humble  perform- 
ance of  those  duties  which  grow  out  of  their  common  fellowship  in  the 
gospel.  Amid  its  maxims  of  holy  wisdom  it  would  be  impossible  to 
discover  whether  Owen  was  a  Congregationalist  or  a  Presl_)yterian. 

"  Eshcol"  was  the  work  of  Owen  as  a  pastor;  in  the  following  year 
he  was  once  more  to  appear  as  a  theologian  and  Christian  pole- 
mic, in  a  work  on  which  he  had  long  been  secretly  engaged, — "  Salus 
Electorum,  Sanguis  lesu ;  or,  the  Death  of  Death  in  the  Death  of 
Christ."  The  great  subject  of  this  treatise  is  the  nature  and  extent 
of  the  death  of  Christ,  with  especial  reference  to  the  Arminian  senti- 
ments on  the  latter  subject.  It  is  dedicated  to  the  Earl  of  Warwick, 
the  good  patron  who  had  introduced  Owen  to  Coggeshall,  and  warmly 
recommended  by  two  Presbyterian  ministers  as  "  pulling  down  the 
rotten  house  of  Arminianism  upon  the  head  of  those  Philistines  who 
would  uphold  it."^  Owen  himself  makes  no  secret  of  having  devoted 
to  it  immense  research  and  protracted  meditation.  He  had  given 
it  to  the  world  after  a  more  than  seven-years  serious  inquiry,  with  a 
serious  perusal  of  all  that  the  wit  of  man,  in  former  or  latter  days, 

*  Owen's  Sermons,  fol.  ed.,  p.  229. 

2  The  names  of  these  ministers  are,  Stanley  Gower  and  Richard  Byfield. 


XXXVIII  LIFE  OF  DR  OWEN. 

Lad  published  in  opposition  to  the  truth.^  It  is  not  without  good  reason, 
therefore,  that  he  claims  a  serious  perusal  in  return:  "  Header,  if 
thou  art  as  many  in  this  pretending  age,  a  sign  or  title  gazer,  and 
comest  into  books  as  Cato  into  the  theatre,  to  go  out  again, — thou  hast 
had  thy  entertainment :  farewell."  The  characteristic  excellencies  of 
Owen's  mind  shine  out  in  this  work  with  great  lustre ; — comprehension 
and  elevation  of  view,  which  make  him  look  at  his  subject  in  its 
various  relations  and  dependencies,  united  with  the  most  patiently 
minute  examination  of  its  individual  jjarts, — intellectual  strength,  that 
delights  to  clear  its  way  through  impeding  sophistries  and  snares, — 
soundness  of  judgment,  often  manifesting,  even  in  his  polemical  writ- 
ings, the  presence  and  power  of  a  heavenly  spirit,  and  "  expressing 
itself  in  such  pithy  and  pregnant  words  of  wisdom,  that  you  both  de- 
light in  the  reading,  and  praise  God  for  the  writer."^  Owen  does  not 
merely  touch  his  subject,  but  travels  through  it  with  the  elephant's 
grave  aud  solid  step,  if  sometimes  also  with  his  ungainly  motion;  and 
more  tlian  any  other  writer  makes  you  feel,  when  he  has  reached  the 
end  of  his  subject,  that  he  has  also  exhausted  it. 

In  those  parts  of  the  present  treatise  in  which  he  exhibits  the  glo- 
rious union  and  co-operation  of  the  Father,  Son,  and  Holy  Spirit,  in 
the  work  of  redemption,  and  represents  the  death  of  Christ  as  part  of 
the  divine  plan  which  infallibly  secures  the  bringing  of  many  sons  unto 
gloiy,  he  has  shown  a  mastery  of  argument  and  a  familiarity  with 
the  subject-matter  of  revelation,  that  leave  even  the  kindred  treatise 
of  Witsiusfar  behind.  Many  modern  Calvinists  have,  indeed,  expressed 
a  doubt  whether,  in  thus  establishing  the  truth,  he  has  yet  established 
the  whole  truth;  and  whether  his  masterly  treatise  would  not  have 
more  completely  exhibited  the  teaching  of  Scripture  on  the  relations 
of  the  death  of  Christ,  had  it  shown  that,  in  addition  to  its  more  spe- 
cial designs,  and  in  harmony  with  them,  it  gave  such  satisfaction  to  the 
divine  justice  as  to  lay  a  broad  and  ample  foundation  for  the  universal 
calls  of  tlie  Gospel.  It  is  quite  true  that  the  great  object  of  the  book 
is  to  prove  that  Christ  died  for  the  elect  only;  and  yet  there  are  para- 
graphs in  which  Owen,  in  common  with  all  Calvinists  worthy  of  the 
name  who  hold  the  same  view,  argues  for  the  true  internal  perfection 
and  sufficiency  of  the  sacrifice  of  Christ,  as  affording  a  gTound  for  the 
indiscriminate  invitations  of  the  Gospel,  in  terms  as  strong  and  explicit 
as  the  most  liberal  Calvinist  would  care  to  use.^  This  great  work  was 
the  occasion  of  much  controversy ;  and  it  is  worthy  of  especial  notice, 
that  it  was  the  first  production  that  turned  towards  Owen  the  keen 
eye  of  Richard  Baxter,  and  brought  the  two  great  Puritans  at  length 
to  measure  arms.* 

'  Address  to  the  Reader.        2  Gower's  Attestation.        '  Book  iv.  ch.  i.  sect.  1. 
*  The  controversy  was  protracted  through  many  treatises,  particularly  on  the 


HIS  PASTORATE.  XXXIX 

Eventful  and  anxious  years  were  now  passing  over  the  land,  in 
which  the  long  struggle  between  prerogative  and  popular  right  con- 
tinued to  be  waged  with  various  success ;  and  at  length  Owen  beheld 
war  brought  almost  to  liis  door.  The  friends  of  Charles,  having 
suddenly  risen  in  Essex,  had  seized  on  Colchester,  and  imprisoned  a 
committee  of  Parliament  that  had  been  sent  into  Essex  to  look  after 
their  affairs.  Lord  Fairfax,  the  leader  of  the  Parliament's  forces,  had 
in  consequence  been  sent  to  recover  Colchester  and  deliver  the  com- 
mittee, and  for  nearly  ten  weeks  maintained  a  strict  siege  before  its 
walls.  Coggeshall,  being  not  far  distant,  was  chosen  as  the  head  quar- 
ters of  the  genera] ;  and  intercourse  having  been  begun  between  him 
and  Owen,  it  became  the  foundation  of  a  lasting  friendship,  which,  we 
shall  soon  find,  was  not  without  important  fruits.  At  the  close  of  the 
ten  weeks'  siege,  of  which  Owen  describes  himself  as  having  been  an 
"  endangered  spectator,"  he  preached  two  sermons ;  the  one  to  the 
army  at  Colchester  on  a  day  of  thanksgiving  for  its  surrender,  and 
the  other  at  Rumford  to  the  Parliamentary  committee  on  occasion 
of  their  deliverance.  These  were  afterwards  published  as  one  dis- 
course on  Hab.  i.  1-9.^ 

But  in  the  course  of  a  few  months,  Owen  was  called  to  officiate  in 
cu'cumstances  unspeakably  more  critical.  Charles  I.  had  been  brought 
to  trial  before  the  High  Court  of  Justice,  on  the  charge  of  being  a 
traitor,  tyrant,  and  murderer ;  and,  in  execution  of  its  daring  judgment, 
beheaded  before  the  gates  of  Whitehall.  On  the  day  following  this 
awful  transaction,  Owen  preached  by  command  before  Parliament; 
and  the  manner  in  which  he  discharged  this  unsought  and  perilous 
duty,  it  has  been  not  unusual  to  represent  as  one  of  the  most  vul- 
nerable points  in  his  pubhc  life.  His  sermon,  which  is  entitled, 
"Righteous  Zeal  Encouraged  by  Divine  Protection,"  is  founded  on 
Jer.  XV.  19,  20,  "  I  will  make  thee  unto  this  people  a  fenced  brasen 
wall;  and  they  shall  fight  against  thee,  but  they  shall  not  prevail 
against  thee:  for  I  am  with  thee  to  save  thee,  and  to  deliver  thee, 

side  of  Baxter,  in  the  appendix  to  his  "  Aphorisms  on  Justification,"  in  his  "  Con- 
fession of  Faith,"  and  in  liis  "  Five  Disputations  of  lli^ht  to  tlie  Sacraments;"  and, 
on  Owen's  part,  in  a  small  treatise,  "  Of  the  Death  of  Christ,"  &c.,  and  in  the  close 
of  his  "  Vindiciae  Evangelicae."  Various  technical  distinctions  were  introduced  in 
the  progress  of  the  discussion, — such  as,  whether  the  death  of  Christ  was  "  solutio 
ejusdeni,  or  only  tantundem."  The  frecjiient  bandying  of  these  and  similar  scho- 
lastic phrases,  in  tlie  theological  controversies  of  the  age,  caught  the  ear  of  the 
author  of  " Hudibras,"  and  served  him  at  times  as  matter  for  ridicule: — 

"  The  question,  then,  to  state  it  first, 
Is,  Wliicli  is  better,  or  which  worst, — 
Synod  or  bears?     Hears  I  avuw 
To  be  the  worst,  and  synods  thou; 
But  to  malce  good  tli'  assertion, 
Thou  say'st  th'  are  really  all  one. 
If  so,  not  worst ;  for  if  th'.  are  idem. 
Why  then  tantundem  dat  tantidem." 

Canto  UL 
^  Neal,  iii.  407.    Asty,  p.  viii. 


XL  LIFE  OF  DR  OWEN. 

saith  the  Lord/' — a  passage  wliicli  obviously  gave  him  ample  opportu- 
nity for  commenting  on  recent  events.  It  is  remarkable,  however, 
that  there  is  throughout  a  systematic  and  careful  confining  of  hunself 
to  general  statements,  the  most  explicit  allusion  to  the  event  of  which, 
doubtless,  every  mind  at  the  moment  was  full,  being  in  that  two- 
edged  sentence,  "To  those  that  cry,  Give  me  a  king,  God  can  give 
him  in  his  anger;  and  from  those  that  cry,  Take  him  away,  he  can 
take  him  away  in  his  wrath;"  and  the  charge  founded  on  this  con- 
strained silence,  from  the  days  of  Owen  to  our  own,  is  that  of  selfish 
and  cowardly  tempori2;ing.  Even  one  eminent  Scottish  historian, 
dazzled,  we  presume,  by  the  picture  of  his  own  Knox,  with  Bible  in 
hand,  addressing  Mary,  and  of  other  stern  presbyters  rebuking  kings, 
imagines  one  of  these  to  have  occupied  the  place  of  Owen,  and  with 
what  fearless  fidelity  he  would  have  addressed  those  august  com- 
moners, "  even  though  every  hair  of  their  heads  had  been  a  spear 
pointed  at  his  breast."  ^ 

But  is  there  not  a  considerable  amount  of  undue  severity  in  all 
this?  In  all  likelihood  those  who  had  demanded  this  service  of 
Owen  blamed  him  for  an  opposite  reason,  and  hoped  that  this  theo- 
logian of  high  renown  and  untainted  reputation  would,  in  the  hour 
of  their  extremity,  have  surrounded  their  daring  act  with  something 
more  than  the  dubious  sanction  of  his  ominous  silence.  But  to  as- 
cribe his  silence  to  cowardice,  is  to  assume  that  he  secretly  regarded 
the  destruction  of  Charles  as  an  indefensible  act  of  crime.  And  was 
this  necessarily  Owen's  judgment  ?  It  was  surely  possible  that,  while 
believing  that  the  party  which  had  brought  Charles  to  the  scaffold 
had  violated  the  letter  of  the  constitution,  he  may  also  have  believed 
that  it  was  in  righteous  punishment  of  one  whose  whole  career  as  a 
monarch  had  been  one  long  conspiracy  against  it,  and  who  had  aimed, 
by  fourteen  years  of  force  and  perfidy,  to  establish  despotism  upon  the 
ruins  of  popular  liberty.  He  maj''  have  thought  that  treason  was  as 
possible  against  the  constitution  as  against  the  crown,  and  to  the  fuU 
as  criminal;  and  that  where  a  king  rejected  all  government  by  law, 
he  could  no  longer  be  entitled  to  the  shelter  of  irresponsibility.  He 
may  have  looked  upon  the  death  of  Charles  as  the  last  resource  of  a 
long-tried  patience, — the  decision  of  the  question.  Who  shall  perish? 
the  one,  or  the  million?  We  do  not  say  that  these  were  actually 
Owen's  sentiments,  but  it  is  well  known  that  they  were  the  thoughts 
of  some  of  the  purest  and  loftiest  minds  of  that  earnest  age;  and  if- 
Owen  even  hesitated  on  these  points,  on  which  it  is  well  known  Mil- 
ton behoved,''  then  silence  was  demanded,  not  only  by  prudence,  but 

'  M'Crie's  Miscellaneous  "Works,  p.  502 

»  Milton's  Tenure  of  Kings  and  Magistrates,  Defence  of  the  People  of  Eng- 
land. 


HIS  PASTORATE.  XUE 

by  honesty,  especially  in  a  composition  wliich.  he  himself  describes 
as,  "  like  Jonah's  gourd,  the  production  of  a  night." 

Whatever  opinion  may  be  formed  of  Owen's  conduct  in  the  matter 
of  the  sermon,  there  are  few,  we  imagine,  that  will  not  look  on  the  pub- 
lication of  his  "  Discourse  on  Toleration,"  annexed  to  the  sermon,  and 
presented  to  the  Parliament  along  with  it,  as  one  of  the  most  honour- 
able facts  in  the  public  life  of  this  great  Puritan.  The  leading  design 
of  this  essay  is  to  vindicate  the  principle,  that  errors  in  religion  are  not 
punishable  by  the  civil  magistrate,  with  the  exception  of  such  as  in 
their  own  nature,  not  in  some  men's  apprehensions,  disturb  the  order 
of  society.^  To  assert  that  this  great  principle,  which  is  the  foundation- 
stone  of  religious  Hberty,  was  in  any  sense  the  discovery  of  Owen,  or  of 
that  great  party  to  which  he  belonged,  is  to  display  a  strange  oblivion 
of  the  history  of  opinions.  Even  in  the  writings  of  some  of  the  earliest 
Reformers,  such  as  Zwingle,  the  principle  may  be  found  stated  and 
vindicated  with  all  the  clearness  and  force  with  which  Owen  has 
announced  it;^  and  Principal  Robertson  has  satisfactorily  proved,  that 
the  Presbyterian  Church  of  Holland  was  the  first  among  the  churches 
of  the  Reformation  formally  to  avow  the  doctrine,  and  to  embody  and 
defend  it  in  its  authoritative  documents.^  Nor  is  it  matter  of  mere 
conjecture,  that  it  was  on  the  hospitable  shores  of  Holland,  and  in  the 
bosom  of  her  church,  that  English  fugitives  first  learned  the  true 
principles  of  religious  liberty,  and  bore  them  back  as  a  precious  leaven 
to  their  own  land.'*  It  is  enough  to  say  of  Owen  and  his  part}^,  that 
in  their  attachment  to  these  principles  they  were  greatly  in  advance 
of  their  contemporaries ;  and  that  the  singular  praise  was  theirs,  of  hav- 
ing been  equally  zealous  for  toleration  when  their  party  had  risen  to 
power,  as  when  they  were  a  weak  and  persecuted  sect.  And  when 
we  consider  the  auspicious  juncture  at  which  Owen  gave  forth  his 
sentiments  on  this  momentous  subject,  his  influence  over  that  great 
religious  party  of  which  he  was  long  the  chief  ornament  and  ruling 
spirit,  as  well  as  the  deference  shown  to  him  by  the  political  leaders 
and  patriots  of  the  age,  it  is  not  too  much  to  say,  that  when  the 
names  of  Jeremy  Taylor  and  Milton,  and  Vane  and  Locke  are  men- 
tioned, that  of  John  Owen  must  not  be  forgotten,  as  one  of  the 
most  signal  of  those  who  helped  to  fan  and  quicken,  if  not  to  kindle, 
in  England,  that  flame  which,  "by  God's  help,  shall  never  go  out;" 
who,  casting  abroad  their  thoughts  on  the  public  mind  when  it  was 
in  a  state  of  fusion  and  impressibility,  became  its  preceptors  on  the 
rights  of  conscience,  and  have  contributed  to  make  the  principles  of 

'  Owen's  Sermons,  fol.  ed.,  p.  291 

»  Hess,  Life  of  Zwingle,  pp.  148, 159-161.   M'Crie's  Miscellaneous  Works,  p.  473. 

*  Robertson's  Charles  V.,  iv.  1.31. 

*  M'Crie's  Miscellaneous  Works,  p.  474. 


XLII  LIFE  OF  DR  OWEN. 

religious  freedom  in  England  familiar,  omnipresent,  and  beneficent,  as 
tlie  light  or  the  air. 

On  the  19th  of  April  we  find  Owen  once  more  summoned  to  preach 
before  Parliament,  the  chiefs  of  the  army  being  also  present ;  on  which 
occasion  he  preached  his  celebrated  sermon,  "  On  the  Shaking  of  Hea- 
ven and  Earth,"  Heb.  xii.27.  Oliver  Cromwell  was  present,  and  pro- 
bably for  the  first  time  heard  Owen  preach.  Ere  the  sermon  was 
completed,  Cromwell  had  formed  a  resolution  which  the  following  day 
gave  him  an  opportunity  of  executing.  Owen  having  called  at  the 
house  of  General  Fairfax,  to  pay  his  respects  to  him  in  remembrance 
of  their  recent  intercourse  at  Colchester,  was  informed  by  the  serA'-ants 
that  the  general  was  so  indisposed  that  he  had  already  declined  to 
receive  the  visits  of  several  persons  of  qualit}'-.  The  pastor  of  Cogges- 
hall,  however,  sent  in  his  name;  and  while  waiting,  Cromwell  and 
many  other  officers  entered  the  room.  Owen's  tall  and  stately  figure 
soon  caught  the  eye  of  Cromwell  as  the  person  whom  he  had  heard 
preach  with  so  much  delight  yesterday ;  and  going  up  to  him,  he  laid 
his  hands  upon  his  shoulders,  and  said  to  him  familiarly,  "  Sir,  you  are 
the  person  I  must  be  acquainted  with."  Owen  modestly  replied, 
"  That  will  be  much  more  to  my  advantage  than  yours."  To  which 
Cromwell  returned,  "  We  shall  soon  see  that;"  and  taking  Owen  by 
the  hand,  led  him  into  the  garden,  and  made  known  to  him  his  in- 
tention to  depart  for  Ireland,  and  his  wish  that  Owen  should  accom- 
pany him  as  chaplain,  and  also  to  aid  him  in  investigating  and 
setting  in  order  the  affairs  of  the  University  of  Dublin.  To  this  un- 
expected proposal  Owen  naturally  objected  the  claims  of  his  church 
at  Coggeshall ;  but  Cromwell  reminding  him  that  he  was  about  to  take 
his  younger  brother,  whom  he  dearly  loved,  as  standard-bearer  in  the 
same  army,  would  not  listen  to  a  refusal.  He  even  ^vrote  to  the 
church  at  Coggeshall  urging  their  consent;  and  when  they  showed 
themselves  even  more  averse  to  the  separation  than  their  pastor, 
Cromwell  rose  from  entreaties  to  commands ;  and  Owen,  with  the  ad- 
vice of  certain  ministers  whom  he  consulted,  was  at  length  induced 
to  make  slow  preparations  for  the  voyage.^ 

In  the  interval  between  these  arrangements  and  his  departure  for 
Ireland,  we  discover  Owen  once  more  preaching  before  the  officers  of 
state  and  the  House  of  Commons,  on  occasion  of  the  destruction  of 
the  Levellers;^  and  about  the  middle  of  August  we  find  the  army  ready 
to  embark  for  Ireland.  On  the  day  before  the  embarkation  it  pre- 
sented one  of  those  characteristic  pictures  which  are  almost  without 
a  parallel  in  the  history  of  nations.  The  entire  day  was  devoted  to 
fasting  and  prayer; — three  ministers  in  succession,  among  whom  we 

'  Asty,  pp.  ix.  X. 

2  The  title  of  the  sermon  was,  "  Human  Power  Defeated,"  Ps.  Ixxvi.  6. 


HIS  PASTORATE.  XLIH 

cannot  doubt  was  Owen,  solemnly  invoked  the  divine  protection  and 
blessing;  after  which  Colonels  Gough  and  Haixison,  with  Cromwell 
himself,  expounded  certain  pertinent  passages  of  Scripture.  No  oath 
was  heard  throughout  the  whole  camp,  the  twelve  thousand  soldiers 
spending  their  leisure  hours  in  reading  their  Bibles,  in  the  singing  of 
psalms,  and  in  religious  conferences.  Thus  was  trained  that  amazing 
armament,  to  whom  victory  seemed  entailed, — whose  soldiers  com- 
bined the  courage  of  the  ancient  Roman  with  the  virtues  of  the  private 
citizen,  and  have  been  well  described  as  "  uniting  the  most  rigid  dis- 
cipline with  the  fiercest  enthusiasm,  and  moving  to  victory  with  the 
precision  of  machines,  while  burning  with  the  wildest  fanaticism  of 
crusaders."^  There  were  elements  at  work  here  that  have  seldom  gone 
to  the  composition  of  armies.  "  Does  the  reader  look  upon  it  all  as 
madness?  Madness  lies  close  by,  as  madness  does  to  the  highest  wis- 
dom in  man's  hfe  always;  but  this  is  not  mad !  This  dark  element, 
it  is  the  mother  of  the  lightnings  and  the  splendours ;  it  is  very  sure 
this?"=' 

It  is  no  task  of  ours  to  follow  the  course  of  Cromwell  in  his  rapid 
and  terrible  campaign,  in  which  he  descended  upon  Ireland  "  like  the 
hammer  of  Thor,"  and  by  a  few  tremendous  and  almost  exterminating 
strokes,  as  before  the  walls  of  Drogheda,  spread  universal  terror 
throughout  the  garrisons  of  Ireland,  saving  more  blood  than  if  he 
had  adopted  a  more  feeble  and  hesitating  course.  His  policy  in  Ire- 
land finds  its  explanation  in  two  circumstances, — the  impression  that 
he  had  come  as  the  instrument  of  a  just  God  to  avenge  the  innocent 
blood  of  more  than  a  hundred  thousand  Protestants, — and  the  con- 
viction that,  in  repressing  a  rebellion  which  threatened  the  existence 
of  the  infant  Commonwealth,  the  "iron  hand,"  though  the  least  ami- 
able, was  the  most  merciful,  and  would  save  the  necessity  of  a  Avider 
"■Vough  more  prolonged  vengeance.'  But  our  business  is  with  Owen, 
whom  we  find  meanwhile  employed  within  the  friendly  walls  of  Dub- 
lin in  preaching  to  "a  numerous  multitude  of  as  thirsting  people  after 
*-e  gospel  as  ever  he  conversed  with,"  investigating  the  condition  of 
^  e  university,  and  devising  measures  for  its  extension  and  efficiency. 
His  preaching  was  "  not  in  vain,"  while  his  representations  to  Par- 
liament led  to  measures  which  raised  the  university  from  its  half- 
ruinous  condition,  and  obtained  for  it  some  of  its  most  valuable  im- 
nnmities.^  In  the  course  of  nine  months,  Cromwell,  whose  career  in 
Ireland  had  been  that  of  the  lightning  followed  by  the  shower,  teixific 
yet  beneficent,  returned  to  England  to  receive  the  thanks  of  the  Par- 
liament and  the  people,  and  to  be  appointed  Geueral-in-chief  of  the 
armies  of  the  Commonwealth;  and  Owen,  mourning  over  the  fact 

'  "Whitelock,  p.  434.     Neal,  iv.  4-6.     Macaiilay's  History  of  England,  i.  p.  121. 
I  Carlyle's  Cromwell,  i.  p.  341.     ^  D'Aubiyue'sProtector,  ch.  vi.    *  Onne,  p.  88. 


XLIV  LIFE  OF  DR  OWEN. 

"that  there  was  not  one  gospel  preacher  for  every  walled  town  in 
Ireland,"^  was  restored  to  his  rejoicing  flock  at  Coggeshall. 

But  the  release  which  he  was  to  enjoy  was  short.  Cromwell  had 
scarcely  returned  from  Ireland,  when  the  state  of  Scotland  demanded 
his  presence.  That  nation,  which  had  begun  the  resistance  to  the 
tyranny  of  the  Stuarts,  and  to  the  worse  tyranny  of  Rome,  had  almost 
unanimously  disapproved  of  the  death  of  Charles,  and  now  looked 
with  jealousy  and  hostility  upon  the  government  of  the  Common- 
wealth. They  had  actually  invited  his  son  from  the  midst  of  his 
debaucheries  at  Breda  to  become  their  king;  and,  deceived  by  his 
signing  of  the  Covenant,  were  now  meditating  an  attempt  to  restore 
him  to  his  father's  throne.  In  all  this  Cromwell  saw,  on  the  part  of 
the  best  of  the  Scottish  people,  an  honest  and  misguided  zeal,  which 
was  aiming  substantially  at  the  same  ends  as  himself;  but  he  saw  in 
it  not  the  less  the  most  imminent  danger  to  the  liberty,  religion,  and 
morality  of  England,  and  hastened  to  assert  and  establish  in  Scotland 
the  authority  of  the  Commonwealth.  Simultaneously  with  this,  an 
order  passed  the  Commons  requiring  Joseph  Caryl  and  John  Owen 
to  attend  on  the  Commander-general  as  ministers  ;^  and  Owen  was  thus 
a  second  time  torn  away  from  his  pastoral  plans  and  studious  toils  to 
the  society  of  camps,  and  the  din  and  carnage  of  sieges  and  battle- 
fields. Cromwell's  motives  for  thus  surrounding  himself  with  the  great 
preachers  of  his  age  have  been  variously  represented,  according  to  the 
general  theory  that  has  been  formed  of  his  character.  Believing  as 
we  do  in  his  religious  sincerity,  we  cannot  doubt  that  he  felt,  like  other 
religious  men,  the  powerful  attraction  of  their  intercourse.  There  was 
sound  policy,  besides,  in  seeking  by  this  means  to  convince  an  age 
remarkable  for  its  religious  earnestness  that  he  enjoyed  the  confidence 
and  friendship  of  the  chiefs  of  the  religious  world;  and  hence  we  find 
him  at  a  later  period  securing  the  presence  of  John  Howe  at  White 
hall,  and  aiming  by  repeated  efforts  to  subdue  the  jealous  penetration 
of  Baxter.  This  latter  motive,  we  cannot  doubt,  had  its  own  influence 
in  inducing  him  to  take  Caryl  and  Owen  with  him  to  Scotland;  af  ' 
it  is  very  probable,  moreover,  that,  with  all  his  passion  for  theologic 
polemics,  he  foresaw  that,  in  his  anticipated  discussions  with  th. 
Scottish  clergy,  he  would  be  all  the  better  of  these  Puritan  chiefs  to 
help  him  at  times  in  untying  the  Gordian  knots  which  they  were  sure 
to  present  to  him. 

We  are  able  to  trace  but  a  few  of  the  steps  of  Owen  in  Scotland. 
He  appears  to  have  joined  Cromwell  at  Berwick,  where  he  preached 

1  Sermon  on  the  Steadfastness  of  Promises,  and  the  Sinfulness  of  Staggeiing, 
preached  before  Parliament  after  his  return  from  Ireland,  on  a  day  of  humiliation, 
Rom.  iv.  20. 

>  Wood's  Athen.  Oxon.,  iv.  98. 


HIS  PASTORATE.  XLV 

from  the  text.  Isa.  Ivi.  7,  "  For  mine  house  shall  be  called  an  house 
of  prayer  for  all  people;"  and,  as  we  conclude  from  a  letter  of  Crom- 
well's/ assisted,  with  "  some  other  godly  ministers,"  in  drawing  up  a 
reply  to  the  Declaration  of  the  General  Assembly,  which  had  already 
been  sent  to  Cromwell  ere  he  could  cross  the  borders.  We  next  find 
him  writinoj  from  Musselburofh  to  Lisle,  one  of  the  commissioners  of 
the  Great  Seal,  describing  a  skirmish  between  some  of  Cromwell's 
troops  and  those  of  "cautious"  Leslie.  Next,  the  battle  of  Dunbar 
has  been  fought.  Cromwell  is  in  possession  of  Edinburgh,  but  the 
castle  still  holds  out  against  him,  and  the  ministers  of  the  city 
have  sought  protection  within  its  walls.  The  pulpits  of  Edinburgh 
are  consequently  in  the  hands  of  Cromwell's  preachers.  Owen  preaches 
repeatedly  in  old  St  Giles',  and  is  listened  to  at  first  with  wonder  and 
jealousy,  which  gradually  melt  into  kindlier  feelings,  as  the  multitude 
trace  in  his  words  a  sweet  savour  of  Christ.^  It  is  the  opinion  of  many 
that  Owen's  hand  is  visible  in  the  letters  which  passed  between  Crom- 
well and  the  governor  of  Edinburgh  castle,  on  the  offer  of  the  Lord- 
General  to  allow  the  ministers  to  come  out  and  occupy-  their  pulpits 
on  the  Sabbath-day;  when,  on  their  somewhat  suspicious  and  sulky 
refusal,  Cromwell  addressed  them  in  that  celebrated  letter  of  which  Car- 
lyle  says,  that  "the  Scotch  clergy  never  got  such  a  reprimand  since  they 
first  took  ordination."^  Undoubtedly  there  are  striking  resemblances 
to  Owen's  turn  of  thought,  especially  in  the  paper  of  "Queries,"  which 
abounds  in  "  lumbering  sentences  with  noble  meanings."  We  next 
follow  him  with  Cromwell  to  Glasgow,  where  Zachary  Boyd  thunders 
against  the  Lord-General  in  the  old  cathedral,  and  Cromwell  listens 
with  calm  forbearance,  and  where  a  discussion  takes  place  between 
Owen  and  the  Scottish  ministers,  of  which  the  following  anecdote  is 
told: — A  young  Scottish  minister,  named  Hugh  Binning,  not  yet 
twenty -six  years  of  age,  so  managed  the  dispute  as  to  confound  Ov/en 
and  the  other  English  divines.  Oliver,  surprised  and  half-pleased,  in- 
quired, after  the  meeting  was  over,  who  this  bold  young  man  was ;  and 
being  told  that  his  name  was  Binning, — "He  hath  bound  well,  indeed," 
said  he ;  "but,"  laying  his  hand  on  his  sword,  "this  will  loose  all  again." 
The  discussion,  with  Binning's  victory,  is  not  improbable;  but  the 
bad  pun  and  the  braggart  threat  are  not  like  Oliver,  and  may  safely 
be  consigned  to  those  other  "  anecdotes  of  Cromwell  at  Glasgow," 
of  which  Carlyle  says,  that  "  they  are  not  to  be  repeated  anywhere 
except  in  the  nursery."* 

But  long  ere  Cromwell's  campaign  in  Scotland  was  over,  and  that 
last  battle,  in  which  he  gained  "  Worcester's  laureate  wreath,"  had 

1  Carlyle's  Cromwell,  ii.  18. 

2  His  second  sermon,  on  Isa.  Ivi.  7,  was  preached  at  Edinburgh. 
2  Carlyle'8  Cromwell,  ii.  59.  *  Ibid.,  ii.  79. 

YOL.  1.-4 


XLVI  LIFE  OF  DK  OWEN. 

been  fought,  whicli  drove  Charles  back  to  Breda,  and  reduced  Scot- 
land under  the  generous  sway  of  the  Commonwealth,  Owen  had  been 
permitted  to  return  to  his  books  and  to  his  quiet  pastorate  in  Essex. 
It  was  only  a  short  breathing-time,  however,  before  his  connection 
with  Coggeshall  was  loosed  for  ever.  One  morning  he  read,  to  his 
surprise,  in  the  newspapers  of  the  day,  the  following  order: — "  On  the 
18th  March  1651,  the  House,  taking  into  consideration  the  worth  and 
usefulness  of  John  Owen,  M.A.,  of  Queen's  College,  ordered  that  he 
be  settled  in  the  deanery  of  Christ  Church,  in  room  of  Dr  Reynolds."-^ 
A  letter  soon  after  followed  this  from  the  principal  students  of  Christ 
Church,  expressing  their  great  satisfaction  at  the  appointment.  Crom- 
well before  this  had  been  chosen  Chancellor  of  Oxford.  And  on  the  9th 
of  September  of  the  following  year,  letters  from  Cromwell  nominated 
Owen  vice-chancellor  of  the  university,  and  thus  placed  him  at  the 
head  of  that  great  and  ancient  seat  of  learning  from  which  we  have 
seen  him,  ten  years  before,  walk  forth  an  exile  for  conscience'  sake." 


CHAP.  III. 

HIS  VICE-CHANCELLORSHIP. 

The  office  of  dean  of  Christ  Church  involved  in  it  the  duty  of  pre- 
siding at  all  the  meetings  of  the  college,  and  delivering  lectures  in 
divinity;  wliile  that  of  vice-chancellor  virtually  committed  to  the 
hands  of  Owen  the  general  government  of  the  university.  A  charge 
of  inconsistency  has  sometimes  been  brought  against  him,  as  an  Inde- 
pendent, for  accepting  such  offices,  especially  that  of  dean ;  and  even 
some  sentences  of  Milton  have  been  adduced  to  give  sanction  to  the 
complaint.  But  the  whole  charge  proceeds  on  a  mistake.  It  should 
be  remembered  that  the  University  of  Oxford  during  the  Common- 
wealth shared  in  those  changes  which  befell  so  many  other  institu- 
tions, and  had  ceased  to  be  a  mere  appendage  and  buttress  of  EjdIsco- 
pacy,  and  that  the  office  as  held  by  Owen  was  separated  from  its 
ecclesiastical  functions,  and  retained  nothing,  in  fact,  of  Episcopacy 

'  Asty,  p.  X. 

2  His  preacliing  before  Parliament,  about  the  period  of  these  appointments,  ap- 
pears to  have  been  frequent.  On  October  24, 1651,  being  the  day  of  tlianks^jiving 
for  the  victory  of  Worcester,  we  find  him  preaching  his  sermon  entitled,  "Tlie 
Advantage  of  the  Kingdom  of  Christ  in  the  Shaking  of  the  Kingdoms  of  the 
"World,"  Ezek.  xvii.  24.  Next,  February  6,  1652,  in  the  Abbey  Church  of  West- 
minster, on  occasion  of  the  funeral  of  Henry  Iretoii,  Lord-Deputy  of  Ireland,  and 
Ciomwell's  son-in-law,  he  preached  his  sermon  on  Dan.  xii.  13, — "  The  Labouring 
Saint's  Dismission  to  Rest."  Once  more,  October  1.3,  1652,  on  "  Christ's  Kingdom 
and  the  Magistrate's  Power,"  from  Dan.  vii.  15,  16. 


HIS  VICE-CHANCELLORSHIP.  XLVII 

except  the  name.  It  is  quite  true  that  tlie  emoluments  of  the 
deanery  were  still  drawn  from  the  same  sources  as  at  an  earlier  period ; 
but  Owen,  in  common  with  many  of  the  Independents  and  all  the 
Presbyterians  of  his  times,  was  not  in  principle  opposed  to  the  support 
of  the  teachers  of  religion  by  national  funds.^ 

His  scruples  in  accepting  office  in  Oxford,  and  especially  in  consent- 
ing to  be  raised  to  the  high  position  of  vice-chancellor,  arose  from  other 
causes ;  and  it  needed  all  the  authority  of  Cromwell,  and  all  the  influ- 
ence of  the  senate,  completely  to  overcome  them.  It  requhed  him 
to  do  violence  to  some  of  his  best  affections  and  strongest  predilec- 
tions to  tear  himself  away  from  the  studious  days  and  the  happy  pas- 
torate of  Coggeshall;  and  perhaps  it  demanded  a  higher  pitch  of 
resolution  still  to  undertake  the  government  of  a  university  which  had 
been  brought  to  the  very  brink  of  ruin  by  the  civil  wars,  and  from 
which,  during  the  intervening  years,  it  had  very  partially  recovered. 
During  those  years  of  commotion,  learning  had  almost  been  forgot- 
ten for  arms;  and  Oxford,  throwing  itself  with  a  more  than  chival- 
rous loyalty  into  the  cause  of  Charles,  had  drained  its  treasury,  and. 
even  melted  its  plate,  in  order  to  retrieve  his  waning  fortunes.  The 
consequence  had  been,  that  at  the  end  of  the  civil  war,  when  the 
cause  of  the  Parliament  triumphed,  many  of  its  halls  and  colleges 
were  closed ;  others  of  them  had  been  converted  into  magazines  for 
stores  and  barracks  for  soldiers;  the  studious  habits  of  its  youth  had 
been  completely  disturbed,  and  the  university  burdened  with  a  debt 
of  almost  hopeless  magnitude.  Some  of  the  worst  of  these  evils  still 
remained, — others  of  them  were  only  partially  diminished;  and 
when  we  add  to  this  the  spirit  of  destructive  Vandalism  with  which  a 
noisy  party  began  to  regard  those  ancient  seats  of  learning,  the  hcen- 
tiousness  and  insubordination  which  the  students  had  borrowed  from 
the  armies  of  the  Royalists,  as  well  as  the  jealousy  with  which  Owen 
was  regarded  by  the  secret  friends  of  Episcopacy,  and  by  Presbyterians 
who  had  been  displaced  by  Cromwell  from  high  positions  in  order  to 
give  place  to  Independents,  it  is  easy  to  see  that  it  required  no  com- 
mon courage  to  seize  the  helm  at  such  a  moment,  to  grapple  with  such 
varied  and  formidable  difficulties,  and  to  reduce  such  discordant  ele- 
ments to  peace.*^  Such  was  the  work  to  which  Owen  now  betook  himself 
It  is  only  too  evident  that  even  at  the  present  day  it  requires,  in  the 
case  of  many,  something  like  a  mental  effort  against  early  prejudice,  to 
conceive  of  this  Puritan  pastor  occupying  the  lofty  eminence  to  which  he 
was  now  raised  with  a  suitable  amount  of  dignity  and  grace.    Not  only 

'  Discourse  of  Toleration,  Owen's  Sermons,  fol.  ed.  p.  308. 

aNeal,  iii.  .360,  361.  Walker's  Sufferings  of  the  Cler^ry,  pp.  122,  12:],  128. 
Owen's  Oratio  quinta  ad  Academicos,  anno  1657.  "Per  prin)uin  bieunium  vulgi 
fuimus  et  vulgaris  fabula." 


XLVIII  LIFE  OF  Dll  OWEN. 

the  author  of"  Hudibras,"  but  even  Clarendon  and  Hume,  have  writ- 
ten of  the  Puritans  in  the  style  of  caricature,  and  cleverly  confounding 
them  under  a  common  name  with  ignorant  and  extravagant  sectaries 
whom  the  Puritans  all  along  condemned  and  disowned,  have  too  long 
succeeded  in  representing  the  popular  type  of  the  Puritan  as  that  of 
men  of  affected  sanctity,  pedantic  and  piebald  dialect,  sour  temper,  and 
unpolished  manner.  Those  who  indulge  these  ignorant  mistakes  forget 
that  if  the  Puritan  preachers  were  thus  utterly  deficient  in  matters  of 
taste  and  refinement,  they  had  received  their  training  at  Oxford  and 
Cambridge,  and  that  the  reflection  must,  therefore,  in  all  fairness,  be 
extended  to  those  seminaries.  They  forget,  moreover,  as  has  been  well 
remarked,  that  "  it  is  more  reasonable,  and  certainly  much  more  gene- 
rous, to  form  oiir  judgment  with  regard  to  religious  parties  from  the 
men  among  them  who  make  their  bequests  to  posterity,  than  from  such 
as  constitute  the  weakness  of  a  body  rather  than  its  strength,  and  who 
die,  as  a  matter  of  course,  in  the  obscurity  in  which  they  have  lived."'' 
But  it  is  remarkable,  that  all  the  leading  men  among  the  Puritan 
'  clergy  were  such  as,  even  in  the  matter  of  external  grace  and  polish, 
might  have  stood  before  kings.  The  native  majesty  of  John  Howe, 
refined  by  intercourse  with  families  of  noble  birth,  and  his  radiant 
countenance,  as  if  formed  ineliore  luto,  linger  even  in  his  portraits. 
Philip  Henry,  the  playmate  of  princes,  bore  with  him  into  his  country 
parish  that  "  unbought  grace  of  life,"  which,  in  spite  of  his  sterner 
qualities,  attracted  towards  him  the  most  polished  families  of  his 
neighbourhood.  Pichard  Baxter  was  the  chosen  associate  of  Sir 
Matthew  Hale ;  and,  contrary  even  to  the  popular  notions  of  those 
whose  s}Tnpathies  are  all  on  the  side  of  Puritanism,  Owen  bore  with 
him  into  public  life  none  of  the  uncouth  and  lumbering  pedantry  of 
the  recluse,  but  associated  with  his  more  sohd  qualities  all  the  lighter 
graces  of  courtesy  and  taste.  He  is  described  by  one  contemporary 
as  "  of  universal  affability,  ready  presence  and  discourse,  liberal,  grace- 
ful, and  courteous  demeanour,  that  speak  him  certainly  (whatso- 
ever he  be  else)  one  that  was  more  a  gentleman  than  most  of  the 
clergy."^  And  Dodwell  says,  "  His  personage  was  proper  and  comely, 
and  he  had  a  very  graceful  behaviour  in  the  pulpit,  an  eloquent  elo- 
cution, a  winning  and  insinuating  deportment,  and  could,  by  the  per- 
suasion of  his  oratory,  in  conjunction  with  some  other  outward  ad- 
vantages, move  and  wind  the  affections  of  his  auditory  almost  as  he 
pleased."^    It  is  with  such  a  manner  that  we  can  conceive  him  to  have 

'  Vau<;lian's  ^Modern  Pulpit,  p.  87. 

*  "  Authority  of  tlie  Magistrate  in  Religion  Discussed,"  &c.,  by  J.  H.;  whom 
Anthony  Wood  (Atlien.  Oxon.,  iv.  101)  supposes  to  be  John  Humphrey. 

'  Wood's  Atlieu.  Oxon.,  ibid.— We  subjoin  Wood's  own  caricature  :  "While  he 
[Owen]  did  undergo  the  same  office,  he,  instead  of  being  a  grave  example  to  the 
university,  scorned  all  formality,  undervalued  his  office  "by  going  in  quiipo  like  a 


HIS  VICE-CHANCELLORSHIP.  XLIX 

addressed  the  assembled  heads  of  colleges,  when  he  assumed  the  helm 
at  Oxford  with  tremulous  hand,  yet  with  firm  determination  to  do 
his  utmost  to  discharge  his  high  stewardship. 

"  I  am  well  aware,"  said  he,  "  gentlemen  of  the  university,  of  the-, 
grief  you  must  feel  that,  after  so  many  venerable  names,  reverend 
persons,  depositaries  and  preceptors  of  the  arts  and  sciences,  the  fates 
of , the  university  should  have  at  last  placed  him  as  leader  of  the  com- 
pany who  almost  closes  the  rear.  Neither,  indeed,  is  this  state  of 
our  affairs,  of  whatever  kind  it  be,  very  agreeable  to  myself,  since  I 
am  compelled  to  regard  my  return,  after  a  long  absence,  to  my  be- 
loved mother  as  a  prelude  to  the  duties  of  a  laborious  and  difficult 
situation.  But  complaints  are  not  remedies  of  any  misfortune. 
Whatever  their  misfortune,  groans  become  not  grave  and  honourable 
men.  It  is  the  part  of  an  undaunted  mind  boldly  to  bear  up  under 
a  heavy  burden.     For,  as  the  comic  poet  says, — 

«  '  The  life  of  man 
Is  like  a  game  at  tables.     If  the  cast 
Which  is  most  necessary  be  not  thrown, 
That  whicli  chance  sends,  you  must  correct  by  art.'  ^ 

•'  The  academic  vessel,  too  long,  alas !  tossed  by  storms,  being  almost 
entirely  abandoned  by  all  whose  more  advanced  age,  longer  experi- 
ence, and  well-earned  literary  titles,  excited  gi'eat  and  just  expecta- 
tions, I  have  been  called  upon,  by  the  partiality  and  too  good  opinion 
of  him  whose  commands  we  must  not  gainsay,  and  with  whom  the 
most  earnest  entreaties  to  be  excused  were  urged  in  vain,  and  also 
by  the  consenting  suffrage  of  this  senate;  and,  therefore,  although 
there  is  perhaps  no  one  more  unfit,  I  approach  the  helm.  In  what 
times,  what  manners,  what  diversities  of  opinion  (dissensions  and 
calumnies  everywhere  raging  in  consequence  of  party  spirit),  what 
bitter  passions  and  provocations,  what  pride  and  malice,  our  academi- 
cal authority  has  occurred,  I  both  know  and  lament.  Nor  is  it  only 
the  character  of  the  age  that  distracts  us,  but  another  calamity  to 
our  literary  establishment,  which  is  daily  becoming  more  conspicuous, 
— the  contempt,  namely,  of  the  sacred  authority  of  law,  and  of  the 
reverence  due  to  our  ancestors;  the  watchful  envy  of  Malignants; 
the  despised  tears  and  sobs  of  our  almost  dying  mother,  the  univer- 
sity (with  the  eternal  loss  of  the  class  of  gownsmen,  and  the  no  small 
hazard  of  the  whole  institution) ;  and  the  detestable  audacity  and  licen- 
tiousness, manifestly  Epicurean  beyond  aU  the  bounds  of  modesty 
and  piety,  in  which,  alas !  too  many  of  the  students  indulge.     Am 

young  scholar,  with  powdered  hair,  siiakebone  bandstrings  (or  baiidstriiigs  with 
very  large  tassels),  lawn  bands,  a  very  large  set  of  ribbons  pointed  at  his  knees,  and 
Spanish  leather  boots  with  large  lawn  tops,  and  his  hat  mostly  cock'd." — Ibid.  98. 
1  Terence,  Adelph.  iv.  7,  21. 


L  LIFE  OF  DR  OWEN. 

I,  then,  able,  in  this  tottering  state  of  all  things,  to  apply  a  remedy  to 
this  complication  of  difficulties,  in  which  so  many  and  so  great  heroes 
have,  in  the  most  favouraLle  times,  laboured  in  vain  ?  I  am  not, 
•gentlemen,  so  self-sufficient.  Were  I  to  act  the  part  of  one  so  im- 
pertinently disposed  to  flatter  himself,  nay,  were  the  slightest  thought 
of  such  a  nature  to  enter  my  mind,  I  should  be  quite  displeased  with 
myself  I  live  not  so  far  from  home,  nor  am  such  a  stranger  to  lAy- 
self,  I  use  not  my  eyes  so  much  in  the  manner  of  witches,  as  not  to 
know  well  how  scantily  I  am  furnished  with  learning,  prudence, 
authority,  and  wisdom.  Antiquity  hath  celebrated  Lucullus  as  a  pro- 
digy in  nature,  who,  though  unacquainted  with  even  the  duty  of  a 
common  soldier,  became  without  any  difficulty  an  expert  general ;  so 
that  the  man  whom  the  city  sent  out  inexperienced  in  fighting,  him 
the  army  received  a  complete  master  of  the  art  of  war.  Be  of  good 
courage,  gentlemen.  I  bring  no  prodigies;  from  the  obscurity  of 
a  rural  situation,  from  the  din  of  arms,  from  journeys  for  the  sake 
of  the  gospel  into  the  most  distant  parts  of  the  island,  and  also 
beyond  sea,  from  the  bustle  of  the  court,  I  have  retreated  unskil- 
ful in  the  government  of  the  university ;  unskilful,  also,  I  am  come 
hither. 

"  '  What  madness  is  this,  then  ? '  you  will  say.  '  AVhy  have  you 
undertaken  that  which  you  are  unable  to  execute,  far  less  to  adorn? 
You  have  judged  very  ill  for  yourself,  for  the  university,  and  for  this 
venerable  senate.'  Softly,  my  hearers ;  neither  hope  nor  courage  wholly 
fails  one  who  is  swayed  by  the  judgment,  the  wishes,  the  commands, 
the  entreaties  of  the  highest  characters.  We  are  not  ourselves  the 
sources  of  worthy  deeds  of  any  kind.  '  He  who  ministereth  seed  to  the 
sower,'  and  who  from  the  mouths  of  infants  hath  ordained  strength, 
is  able  graciously  to  supply  all  defects,  whether  caused  from  without 
or  felt  within.  Destitute,  therefore,  of  any  strength  and  boldness  of 
my  own,  and  of  any  adventitious  aid  through  influence  with  the  uni- 
versity, so  far  as  I  know  or  have  deserved,  it  nevertheless  remains  to 
me  to  commit  myself  wholly  to  Him  '  who  giveth  to  all  men  liberally, 
and  upbraideth  not.'  He  hath  appointed  an  eternal  fountain  of  sup- 
ply in  Christ,  who  fumisheth  seasonable  help  to  every  pious  endea- 
vour, unless  our  littleness  of  faith  stand  in  the  way;  thence  must  I 
wait  and  pray  for  light,  for  strength,  and  for  courage.  Trusting,  there- 
fore, in  his  graciously  promised  presence,  according  to  the  state  of  the 
times,  and  the  opportunity  which,  through  divine  Providence,  we  have 
obtained, — conscious  integrity  alone  supplying  the  place  of  arts  and 
of  all  embellishments, — without  either  a  depressed  or  servile  spirit,  I 
address  myself  to  this  undertaking."^ 

The  facts  that  have  been  preserved  by  Owen's  biographers  suffi- 
•  Oiatio  prima,  translated  by  OrmO;  pp.  128-131. 


HIS  VICE-CHANCELLORSHIP.  LI 

ciently  prove  that  this  inaugural  address  was  no  mere  language  of 
dignified  ceremony.  By  infusing  that  tolerant  spirit  into  his  admi- 
nistration which  he  had  often  commended  in  his  days  of  suffering, 
but  which  so  many  in  those  times  forgot  when  they  rose  to  power, — by 
a  generous  impartiality  in  the  bestowal  of  patronage, — by  an  eagerness 
to  detect  modest  merit,  and  to  help  struggling  poverty, — by  a  firm 
repression  of  disorder  and  licentiousness,  and  a  steadfast  encourage- 
ment of  studious  habits  and  good  conduct, — he  succeeded,  during  the 
few  years  of  his  vice-chancellorship,  in  curing  the  worst  evils  of  the 
university,  and  restoring  it  to  such  a  condition  of  prosperity  as  to  com- 
mand at  length  even  the  rekictant  praise  of  Clarendon. 

Among  other  honourable  facts,  it  is  recorded  that  he  allowed  a 
society  of  Episcopalians  to  meet  every  Lord's  day  over  against  his 
own  door,^  and  to  celebrate  public  worship  according  to  the  forms  of 
the  liturgy,  though  the  laws  at  that  period  put  it  in  Owen's  power  to 
disperse  the  assembly;  and  there  were  not  wanting  those  of  a  less 
enlarged  and  unsectarian  spirit  to  urge  him  to  such  a  course.  In  the 
same  wise  and  conciliatory  spirit  he  won  the  confidence  of  the  Pres- 
byterians, by  bestowing  upon  their  ablest  men  some  of  the  vacant 
livings  that  were  at  his  disposal,  and  taking  counsel  of  them  in  all 
difficulties  and  emergencies.  Many  a  poor  and  promising  student  was 
aided  by  him  with  sums  of  money,  and  with  that  well-timed  encou- 
ragement which  is  more  gratifying  than  silver  and  gold,  and  which,  in 
more  than  one  instance,  was  found  to  have  given  the  first  impulse  on 
the  road  to  fame.  Foreign  students  of  hopeful  ability  were  admitted 
through  his  influence  to  the  use  of  the  libraries  and  to  free  commons ; 
and  one  poor  youth,  in  whose  Latin  epistle,  informing  Owen  of  his 
necessities,  he  had  discovered  an  unusual  "  sharpness  of  wit,"  was  at 
once  received  by  him  as  tutor  into  his  own  family.^ 

But,  amid  these  generous  and  conciliatory  measures,  Owen  knew 
how,  by  acts  of  wholesome  severity,  to  put  a  curb  upon  licentiousness, 
and  to  invigorate  the  whole  discipline  of  the  university.  At  a  public 
Act,  when  one  of  the  students  of  Trinity  College  was  TerrcB  jilius, 
he  stood  up  before  the  student  began,  and  told  him  in  Latin  that  he 
was  at  liberty  to  say  what  he  pleased,  on  condition  that  he  abstained 
from  all  profane  and  obscene  expressions  and  personal  reflections. 
The  student  began,  but  soon  violated  all  the  conditions  that  had  been 
laid  down  to  him.  Owen  repeatedly  warned  him  to  desist  from  a 
course  so  dishonouring  to  the  university;  but  the  youth  obstinately 
persisting  in  the  same  strain,  he  at  length  commanded  the  beadles  to 
pull  him  down.     This  was  a  signal  for  the  students  to  interpose ;  on 

'  "  At  the  house  of  Tiv  Willis  the  physician,  not  far  from  his  own  lodgings  at 
Christciiurch." — Biograiih.  Diet.,  x   103. 

"  Ast.y,  pp.  xi„  xii.     Calamj's  Noncon.  Mem.,  i.  201.     Wood's  Fasti,  ii.  788. 


in  LIFE  OF  DK  OWEN. 

wliich  Owen,  determined  tliat  the  authority  of  the  university  should 
not  be  insolently  tramjjled  on,  rose  from  his  seat,  in  the  face  of  the 
remonstrances  of  his  friends,  who  were  concerned  for  his  personal 
safety,  drew  the  offendcir  from  his  place  with  his  own  hand,  and  com- 
mitted him  to  Bocardo,  the  prison  of  the  university, — the  students 
meanwhile  standing-  aloof  ynth.  amazement  and  fear  at  his  resolu- 
tion.^ Was  there  not  something,  in  this  scene,  of  that  robust  physical 
energy  which  had  distinguished  Owen  at  Oxford  in  earlier  days  in 
bell-ringing  and  the  leaping  of  bars? 

But  the  aims  of  the  vice-chancellor  rose  far  above  the  mere 
attempt  to  restrain  licentiousness  within  moderate  bounds ; — his  whole 
aiTangements  were  made  with  the  anxious  desire  of  awakening  and 
fostering  among  the  students  the  power  of  a  living  piety.  His  own 
example,  as  well  as  the  pervading  spirit  of  his  administration,  would 
contribute  much  to  this;  and  there  are  not  wanting  individual  facts 
to  show  with  what  earnestness  he  watched  and  laboured  for  the  reli- 
gious wellbeing  of  the  university.  It  had  been  customary  for  the 
Fellows  to  preach  by  turns  on  the  afternoon  of  the  Lords  day  in  St 
Mary's  Church;  but,  on  its  being  found  that  the  highest  ends  of 
preaching  were  often  more  injured  than  advanced  by  this  means,  he 
determined  to  undertake  this  service  alternately  with  Dr  Goodwin, 
the  head  of  Magdalen  College,  and  in  this  way  to  secure  to  the  youth 
of  Oxford  the  advantage  of  a  sound  and  serious  ministry.  It  is  inte- 
resting to  open,  nearly  two  hundred  years  afterwards,  the  reminis- 
cences of  one  of  the  students,  and  to  read  his  strong  and  grateful  testi- 
mony to  the  benefits  he  had  derived  from  these  arrangements  of  the 
Puritan  vice-chancellor.  We  have  this  privilege  in  the  "  Memoir  of 
Philip  Henry,  by  his  son."  "  He  would  often  mention,  with  thank- 
fulness to  God,"  says  the  quaint  and  pious  biographer,  "  what  great 
helps  and  advantages  he  had  then  in  the  university, — not  only  for 
learning,  but  for  religion  and  piety.  Serious  godliness  was  in  repu- 
tation; and,  besides  the  public  opportunities  they  had,  many  of  the 
scholars  used  to  meet  together  for  prayer  and  Christian  conference,  to 
the  great  confirming  of  one  another's  hearts  in  the  fear  and  love  of 
God,  and  the  preparing  of  them  for  the  service  of  the  church  in  theiif 
generation.  I  have  heard  him  speak  of  the  prudent  method  they 
took  then  about  the  university  sermons  on  the  Lord's  day,  in  the 
afternoon,  which  used  to  be  preached  by  the  fellows  of  colleges  in  their 
course;  but  that  being  found  not  so  much  for  edification,  Dr  Owen 
and  Dr  Goodwin  j^erformed  that  service  alternately,  and  the  young 
masters  that  were  wont  to  preach  it  had  a  lecture  on  Tuesday  ap- 
pointed them."^ 

But  the  combined  duties  of  his  two  onerous  offices  at  Oxford  did 
'  Asty,  pp.  xi.  xii.  2  Ljfy  ^ud  Times  of  Philip  Henry,  p.  60. 


HIS  VICE-CHANCELLORSHIP.  LUI 

not  absorb  all  tlie  energies  of  Owen.  His  mind  appears  to  have 
expanded  with  his  position,  and  to  have  shown  resources  that  were 
literally  inexhaustible.  The  few  years  which  saw  him  the  chief  agent 
in  raising  the  university  from  the  brink  of  ruin,  were  those  in  which  he 
v/as  most  frequently  summoned  by  Cromwell  to  his  councils,  and  in 
which  he  gave  to  the  world  theological  works  which  would  have  been 
sufficient  of  themselves,  in  the  case  of  most  men,  to  occupy  and  l,o 
recompense  the  energies  of  a  lifetime.  We  now  turn  with  him,  then, 
for  a  little  to  the  platform  of  public  life,  and  to  the  toils  of  authorship. 

On  the  25th  of  August  1653  we  again  find  him  preaching,  by  com- 
mand, before  Parlia,ment,  on  occasion  of  that  celebrated  victory  over 
the  Dutch  fleet  which  established  the  reputation  of  the  arms  of  the 
Commonwealth  by  sea,  and  paved  the  way  for  an  honourable  and 
advantageous  peace  with  Holland.  In  October  of  the  same  year  he 
was  invited  b}^  Cromwell  to  London,  to  take  part,  along  with  some 
other  ministers,  in  a  conference  on  Christian  union.  The  matter  is 
stated  in  such  interesting  terms  in  one  of  the  newspapers  of  the  day, 
and,  besides,  affords  such  a  valuable  incidental  glimpse  of  Cromvv'ell's 
administration,  that  we  prefer  giving  it  in  the  words  of  that  docu- 
ment:— "  Several  ministers  were  treated  with  by  his  Excellency  the 
Lord-General  Cromwell,  to  persuade  them  that  hold  Christ,  the  head, 
and  so  are  the  same  in  fundamentals,  to  agree  in  love, — that  there 
be  no  such  divisions  among  people  professing  godliness  as  hath  been, 
nor  railing  or  reviling  each  other  for  difference  only  in  forms.  There 
were  Mr  Owen,  Mr  Marshall  (Presbyterian),  Mr  Nye  (Independent), 
Mr  Jessey  (Baptist),  Mr  Harrison,  and  others ;  to  whom  the  advice  and 
counsel  of  his  Excellency  were  so  sweet  and  precious,  and  managed 
with  such  judgment  and  graciousness,  that  it  is  hoped  it  will  much 
tend  to  persuade  those  that  fear  the  Lord  in  spirit  and  truth  to  labour 
for  the  union  of  all  God's  people."^ 

It  does  not  appear  that  any  immediate  practical  measures  resulted 
from  this  conference.  The  mistake,  by  which  many  such  laudable 
attempts  were  defeated,  was  that  of  attempting  too  much.  Incorpo- 
ration was  sought,  when  they  should  have  been  satisfied  with  mutual 
Christian  recognition  and  co-operation  up  to  the  point  of  agTeement; 
and  sometimes  a  constrained  silence  on  matters  of  difference,  where 
there  should  rather  have  been  a  generous  forbearance.  But  it  is 
wrong  to  speak  of  such  conferences  and  communings,  Avhen  they  failed 
of  their  immediate  object,  as  either  useless  or  fruitless.  To  the  good 
men  who  mingled  in  them,  it  must  have  deepened  the  feeling  of  unity 
even  where  it  did  not  increase  its  manifestation,  and  even  uncon- 
sciously to  themselves  must  have  lowered  the  walls  of  division.  Nor 
is  it  Avithout  interest  and  instruction  to  remark,  that  the  best  men  of 
*  Cromwelliana,  Orme,  p.  109. 


LIV  LIFE  OF  DR  OWEN. 

that  age  and  of  tlie  next  were  ever  the  readiest  to  give  themselves  to 
movements  that  had  this  aim.  Owen,  by  the  reproaches  which  he 
brought  upon  himself  on  this  account  from  weaker  brethren,  showed 
himself  to  be  before  his  age.  The  pure  spirit  of  Howe,  which  dwelt 
in  a  region  so  far  above  the  petty  passions  of  earth,  has  expressed  its 
longings  to  see  the  church  made  "  more  awful  and  more  amiable  "  by 
union,  in  his  essay  "  On  Union  among  Protestants,"  and  "  On  the  Car- 
nality of  Religious  Contentions."  Baxter,  with  all  his  passion  for  dia- 
lectics, felt  and  owned  the  power  of  these  holy  attractions,  and  longed 
the  more  for  the  everlasting  rest,  that  he  would  there  at  length  see 
the  perfect  realization  of  union.^  And  the  saintly  Usher,  prompted  in 
part  by  the  sublime  reasonings  of  Howe,  actually  proposed  a  scheme 
of  comprehension,  of  which,  though  defective  in  some  of  its  provi- 
sions, and  not  permitted  to  be  realized,  God  doubtless  said,  "  It  was 
good  that  it  was  in  thine  heart  to  do  it."  The  Puritans  did  more  than 
make  unsuccessful  experiments  of  union:  they  expounded  in  their 
writings  many  of  the  principles  on  which  alone  it  can  be  accomplished ; 
and  it  seems  now  only  to  need  a  revival  of  religion  from  on  high  in 
order  to  accomplish  what  they  so  eagerly  desired.  They  were  the 
Davids  who  prepared  the  materials  of  the  temple, — shall  the  Chris- 
tians of  this  age  be  the  sons  of  peace  who  shall  be  honoured  to  build? 

It  was  in  all  likelihood  while  Owen  was  attending  in  London  on 
the  meetings  of  this  conference,  that  the  senate  embraced  the  opportu- 
nity of  diplomating  him  Doctor  of  Divinity.  For  we  find  it  recorded 
by  Wood  in  his  "  Fasci  Oxonienses,"  that,  "  On  Dec.  23,  John  Owen, 
M.A.,  dean  of  Ch.  Ch.,  and  vice-chancellor  of  the  university,  was  then 
(he  being  at  Lend.)  diplomated  doct.  of  div."  He  is  said  in  his 
diploma  to  be  "  in  palaestra  theologica  exercitatissimus,  in  concionando 
assiduus  et  potens,  in  disputando  strenuus  et  acutus."^  Owen's  friend, 
Thomas  Goodwin,  president  of  Magdalen  College,  was  diplomated  on 
the  same  occasion;  and  the  honoured  associates  are  sneeringly  de- 
scribed by  Wood,  after  his  manner,  as  "  the  two  Atlases  and  patri- 
archs of  Independency."^ 

In  the  midst  of  these  engagements,  Dr  Owen  produced  and  pub- 
lished, in  Latin,  one  of  his  most  abstruse  dissertations, — "  Diatriba  de 
Divina  Justitia,  etc. ;  or,  the  Claims  of  Vindicatory  Justice  Asserted." 
The  principle  which  it  is  the  design  of  this  treatise  to  explain  and 
establish  is,  that  God,  considered  as  a  moral  governor,  could  not  for- 
give sin  without  an  atonement,  or  such  provision  for  his  justice  as  that 
which  is  made  by  the  sacrifice  of  Christ.     It  had  fallen  to  his  lot 

'  His  spirit  is  expressed  in  the  following  tender  words,  with  which  he  closed 
one  of  his  debates  :  "  While  we  wrangle  here  in  the  dark,  we  are  dviiig,  and 
passing  to  the  world  that  will  decide  all  our  controversies;  and  the  safes t  passage 
tnither  is  by  a  peaceable  holiness." 

a  Wood's  Fasti,  ii,  179.  »  Wood's  Athen.  Oxon.,  iv.  98. 


HIS  VICE-CHANCELLORSIIir.  LV 

some  months  before,  in  certain  theological  discussions  to  wliicli  he 
was  called  by  his  office,  "  to  discourse  and  dispute  on  the  vindicatory 
justice  of  God,  and  the  necessity  of  its  exercise  on  the  supposition  of 
the  existence  of  sin;"  and  his  hurried  treatment  of  the  subject,  in  the 
brief  hour  which  was  allowed  him,  had  the  rare  success  of  bringing 
many  over  to  his  views.  Owen  was  convinced  that  his  principle 
"  struck  its  roots  deep  through  almost  the  whole  of  theology."^  He 
saw  plainly  that  its  effect,  if  established,  was  to  raze  the  very  foun- 
dations of  Socinian  error ; — yet  he  was  grieved  to  find  that  many  ex- 
cellent divines,  who  held  views  in  common  with  him  on  all  the  great 
truths  of  the  evangelical  system,  wavered  on  this,  and  that  some 
honoured  names  had  lately  given  a  new  sanction  to  the  opposite  opi- 
nion ;  among  whom  were  Dr  Twisse  of  Newbury,  prolocutor  of  the 
Westminster  Assembly,  in  his  "  Vindicias  Gratise,  Potestatis,  ac  Pro- 
videntias  divinse/'  and  the  venerable  Samuel  Rutherford  of  St  An- 
drews, in  his  "Disputatio  Scholastica  de  divina  Providentia/'^  This 
made  him  the  more  readily  accede  to  the  wishes  of  those  who  had 
received  benefit  and  confirmation  from  his  verbal  exposition  of  the 
subject,  that  he  Avould  enter  on  its  more  orderly  and  deliberate  inves- 
tigation. We  do  not  wonder  that  the  future  expositor  of  the  Epistle 
to  the  Hebrews  should  have  been  strongl}^  prompted  to  contend  for 
this  principle,  since  it  seems  WTOUght  up  with  more  than  one  part  of 
that  colossal  argument  of  inspired  theology. 

In  pursuing  his  argument,  he  evidently  felt  himself  dazzled  at 
times  by  the  lustre  of  those  interior  truths  to  which  his  thoughts 
were  turned.  "  Those  points,"  he  remarks,  "  which  dwell  in  more 
intimate  recesses,  and  approach  nearer  its  immense  fountain,  the 
Father  of  light,  darting  brighter  rays  by  their  excess  of  light,  present 
a  confounding  darkness  to  the  minds  of  the  greatest  men,  and  are  as 
darkness  to  the  eyes  breaking  forth  amidst  so  gi'eat  light.  For  what 
we  call  darkness  in  divine  subjects  is  nothing  else  than  their  celestial 
glory  and  splendour  striking  on  the  weak  ball  of  our  eyes,  the  rays  of 
which  we  are  not  able  in  this  life,  which  is  but  a  vapour  and  shineth 
but  a  little,  to  bear."'* 

In  other  places  we  can  trace  indications,  that  when  he  was  rising 

'  Preface,  p.  viii.  *  Orine,  p.  153. 

'  Many  readers  will  be  struck  by  the  resemblance  between  this  noble  passage 
and  that  of  Owen's  greatest  contemporary  : — 

"  Thee.  Author  of  all  being, 
Fountain  of  light,  thyself  invisible 
Amidst  the  glorious  brifjhtiiess  where  thou  sittest 
Throned  inaccessible  ;  but  when  thou  shadest 
The  full  blaze  of  th,v  beams,  ;ind  through  a  cloud, 
Drawn  round  abcmt  tliee  like  a  radi;int  shrine, 
Dark  with  excessive  brij-'bt  thy  skirts  .np|iear; 
Yet  dazzle  heaven,  thnt  hrichtost  ser:i|ihini 
Approach  not,  but  with  both  winys  veil  their  eves." 

Par.  Lost,   book  iii.  374-382. 


LVI  LIFE  OF  DR  OWEN. 

to  tlie  height  of  his  great  argument,  his  fertile  mind  was  revolving 
new  treatises,  which  he  afterwards  gave  to  the  world,  and  longing  for 
the  hour  when  he  would  descend  from  his  present  altitudes  to  those 
truths  which  bear  more  directly  and  powerfully  on  the  spiritual  life : 
"  There  are,  no  doubt,  many  other  portions  and  subjects  of  our  reli- 
gion, of  that  blessed  trust  committed  to  us  for  our  instruction,  on 
which  we  might  dwell  with  greater  pleasure  and  satisfaction  of  mind. 
Such,  I  mean,  as  afford  a  more  free  and  wider  scope  of  ranging 
through  the  most  pleasant  meads  of  the  holy  Scripture,  and  contem- 
plating in  these  the  transparent  fountains  of  life  and  rivers  of  conso- 
lation;— subjects  which,  unencumbered  by  the  thickets  of  scholastic 
terms  and  distinctions,  unembarrassed  by  the  impediments  and 
sophisms  of  an  enslaving  philosophy  or  false  knowledge,  sweetly  and 
pleasantly  lead  into  a  pure,  unmixed,  and  delightful  fellowship  with 
the  Father  and  with  his  Son,  shedding  abroad  in  the  heart  the  in- 
most loves  of  our  Beloved,  with  the  odour  of  his  sweet  ointment 
poured  forth."  ^ 

The  usual  number  of  replies  followed  the  appearance  of  this  trea- 
tise, in  which  Baxter  once  more  stood  forth  equipped  in  his  ready 
armour. 

In  the  following  year  Dr  Owen  gave  to  the  world  another  work,  of 
much  greater  magnitude,  extending  over  nearly  five  hundred  folio 
pages.  He  has  himself  supplied  its  best  description  and  analysis  in 
its  ample  title-page, — "  The  Doctrine  of  the  Saints'  Perseverance  Ex- 
plained and  Confirmed ;  or,  the  cei'tain  permanency  of  their  accepta- 
tion with  God  and  sanctification  from  God  manifested  and  proved, 
from  the  eternal  principles,  the  effectual  causes,  and  the  external 
means  thereof;  in  the  immutability  of  the  nature,  decrees,  covenant, 
and  promises  of  God ;  the  oblation  and  intercession  of  Jesus  Christ ; 
the  promises,  exhortations,  and  threats  of  the  Gospel :  improved  in  its 
genuine  tendency  to  obedience  and  consolation."  The  work  was  imme- 
diately called  forth  by  the  "Redemption  Redeemed"  of  John  Good- 
Avin,  an  Arminian  writer,  to  whom  Owen  allows  nearly  all  the  most 
brilliant  qualities  of  a  controversialist,  except  a  good  cause.  He  de- 
scribes him  as  not  only  clothing  every  conception  of  his  mind  with 
language  of  a  full  and  choice  significancy,  but  also  trimming  and 
adorning  it  with  all  manner  of  signal  improvements  that  may  render 
it  keen  or  pleasant,  according  to  his  intendment  and  desire,  and  hap- 
pily appl'es  to  him  the  words  of  the  Roman  poet: — 

"  Monte  decurreiis  velut  aiiinis,  iinbres 
Queiii  super  notas  alu^re  rijias, 
Fervet,  immensusque  ruit  profundo 
Piudarus  ore." 

'  Preface,  p.  xx. 


HIS  VICE-CHANCELLORSHIP.  LVII 

The  treatise,  however,  would  be  ahnost  as  complete  were  every  part 
of  it  that  refers  to  Goodwin  expunged,  and  undeniably  forms  the  most 
masterly  vindication  of  the  perseverance  of  the  saints  in  the  English 
tongue.  Even  Goodwin,  with  all  his  luxuriant  eloquence,  is  sadly 
shattered  when  grasped  by  the  mailed  hand  of  the  great  Puritan. 

"  Luxuriant  artus,  eflfusaque  sanguine  laxo 
Membra  natant." 

The  style  of  arg^^ment  is  much  more  popular  than  that  of  the  former 
treatise ;  partly  because  of  the  insinuating  rhetoric  of  his  adversary, 
and  also  because  Owen  knew  that  Arminian  sentiments  had  found 
their  way  into  many  of  the  churches,  and  that  if  he  was  to  convince 
the  people,  he  must  write  for  the  people.  The  following  weighty 
sentence  refers  to  his  avoidance  of  philosophical  terms  and  scholastic 
forms  of  argument,  and  is  worthy  of  Owen's  sanctified  wisdom :  "That 
which  we  account  our  wisdom  and  learning  may,  if  too  rigorously 
attended,  be  our  folly:  when  we  think  to  sharpen  the  reason  of  the 
Scripture,  we  may  straiten  the  efficacy  of  the  spirit  of  it.  It  is  often- 
times more  effectual  in  its  own  liberty,  than  when  restrained  to  our 
methods  of  arguing ;  and  the  weapons  of  it  keener  in  their  own  soft 
breathings,  than  when  sharpened  in  the  forge  of  Aristotle."^ 

No  part  of  this  elaborate  work  is  more  characteristic  of  Dr  Owen 
than  his  preface  to  the  reader,  which  extends  over  forty  folio  pages, 
imtil  you  begin  to  fear  that  "  the  gate  shall  become  wider  than  the 
city."  It  contains  an  account  of  the  treatment  which  the  doctrine 
had  received  from  the  first  Christian  century  to  his  own ;  and  in  its 
pages,  which  are  literally  variegated  with  Greek  and  Latin  citations, 
displays  an  immense  research.  But  what  most  surprises  the  reader, 
is  to  find  the  Doctor,  when  about  the  middle  of  his  way,  deliberately 
turning  aside  to  discuss  with  Dr  Hammond  the  genuineness  (;f  the 
Epistles  of  Ignatius,  and  to  weigh  the  evidence  which  they  would 
afford,  on  the  supposition  of  their  genuineness,  for  a  primitive  Episco- 
pacy. One  is  tempted  to  trace  a  resemblance  between  the  theological 
writing  of  those  times  and  their  modes  of  journeying.  There  was  no 
moving  in  those  days  with  all  possible  directness  and  celerity  to  the 
goal.  The  traveller  stopped  when  he  pleased,  diverged  where  he 
pleased,  and  as  often  as  he  pleased,  whenever  he  wished  to  salute  a 
friend  or  to  settle  a  controversy. — The  work  is  dedicated  to  Cromwell. 
The  strong  language  in  which  Owen  speaks  of  his  religious  sincerity 
is  interesting,  as  showing  the  estimate  which  was  formed  of  the  Pro- 
tector's character  by  those  who  had  the  best  opportunities  of  judging 
regarding  it.^ 

'  E})istle  Dedicatory  to  the  Heads  of  Colles|-es,  etc.,  at  Oxford,  p.  8. 
'  "  In  the  midst  of  all  the  chamresand  mutations  which  the  infinitely  wise  pro- 
vidence of  God  doth  daily  effect  in  the  greater  and  lesser  things  of  this  world,  aa 


LVin  LIFE  Ot  DR  OWEN. 

The  mention  of  Cromwell's  name  naturally  brings  us  back  to  public 
events,  and  to  an  occurrence  which,  more  than  almost  any  other  in 
Owen's  life,  laid  him  open  to  the  reproaches  of  his  enemies.  Crom- 
well having  dissolved  the  Long  Parliament  in  the  end  of  1653,  had  a 
few  months  after  issued  writs  for  a  new  election.  The  university  of 
Oxford  was  empowered  to  return  one  member  to  this  Parliament, 
and  Dr  Owen  was  elected.  That  he  did  not  evince  any  decided  un- 
willingness to  accept  this  new  office  may  be  presumed  from  the  fact 
that  he  at  once  took  his  seat  in  the  House,  and  continued  to  sit  until 
the  committee  of  privileges,  on  account  of  his  being  a  minister  of 
religion,  declared  his  election  annulled.  His  systematic  detractors 
have  fastened  on  this  part  of  his  conduct  with  all  the  instinct  of 
vultures,  and  even  his  friends  have  only  ventured,  for  the  most  part, 
on  a  timid  and  hesitating  defence.  Cawdrey  and  Anthony  Wood, 
not  satisfied  with  commenting  on  the  fact  of  his  seeming  eagerness  to 
grasp  at  civil  power,  accuse  him,  on  the  authority  of  puljlic  rumour, 
of  refusing  to  say  whether  he  was  a  minister  or  not, — a  charge  which 
he  loft  at  first  to  be  answered  by  its  own  absurdity,  but  which,  on  find- 
ing some  actually  crediting  it,  he  repelled  with  a  pardonable  amount 
of  vehement  indignation,  declaring  it  to  be  "  so  remote  from  any  thing 
to  give  a  pretence  or  colour  to  it,  that  I  question  whether  Satan  have 
impudence  enough  to  own  himself  its  author."^ 

But  there  have  been  others,  who,  while  disowning  all  sympathy 
with  these  birds  of  evil  omen  that  haunted  the  path  of  the  noble 
Puritan,  have  questioned  the  propriety  and  consistency  of  one  in 
Owen's  circumstances,  and  with  all  his  strongly-professed  longings  for 
the  duties  of  a  tranquil  pastorate,  so  readily  "entangling  himself  with 
the  affairs  of  this  life;"  and  this  is  certainly  a  more  tenable  ground  of 
objection.  And  yet,  to  judge  Owen  rightly,  we  must  take  into  view  all 
the  special  elements  of  the  case.  All  except  those  who  see  in  ordina- 
tion a  mysterious  and  indissoluble  spell,  and  hold  the  Eomish  figment 
of  "  once  a  priest,  always  a  priest,"  will  admit  that  emergencies  may 
arise  in  a  commonwealth  when  even  the  Christian  minister  may,  for 
the  sake  of  accomplishing  the  highest  amount  of  good,  place  in  abey- 
ance the  peculiar  duties  of  his  office,  and  merge  the  pastor  in  the  legis- 
lator. Persons  had  sat  with  this  conviction  in  the  immediately  pre- 
vious Parliament;  and  in  the  last  century,  Dr  Witherspoon,  one  of  the 

to  the  coniinnnication  of  his  love  in  Jesus  Christ,  and  the  merciful,  jjracious  dis- 
tribution of  the  unsearchable  riches  of  his  grace,  and  the  hid  treasures  thereof 
purcliased  by  his  blood,  he  knows  no  repentance.  Of  both  these  you  have  had 
full  experience.  And  though  your  concernment  in  the  former  hath  been  as  emi- 
nent as  that  of  any  person  whatever  in  these  later  ages  of  the  world,  yet  your 
interest  in  and  acquaintatice  with  the  latter  is,  as  of  incomjiarably  more  import- 
ance in  itself,  so  answerably  of  more  value  and  esteem  unto  you." — Dedication  to 
His  Highness,  Oliver,  Lord  Protector. 

'  Wood's  Athen.  Oxon.,  iv.  99.     Pref.  to  Cotton's  Defence,  Orme,  p.  112. 


HIS  VICE-CHANCELLORSHIP.  LIX 

purest  and  most  conscientious  of  Scottish  ecclesiastics,  after  emigrating 
to  Ameiica,  united  the  duties  of  pastor  and  president  of  Jersey  College 
with  those  of  a  member  of  Congress,  and  was  only  second  to  Wash- 
ington and  Franklin  in  laying  the  foundations  of  the  infant  repuLlic.^ 
Dr  Owen,  in  all  likelihood,  acted  on  principles  similar  to  those  which 
swayed  the  Scottish  divine;  and  when  we  consider  the  avowed  and 
fanatical  animosity  with  which  Oxford  was  regarded  by  a  turbulent 
party  in  the  state,  as  well  as  the  active  interest  which  Cromwell  and 
his  Parliaments  took  in  the  religious  condition  of  the  nation,  it  is 
easy  to  conceive  how  Owen  felt  that  he  was  only  placing  himself  in 
a  better  position  for  watching  over  the  wellbeing  of  the  university,  and 
for  promoting  the  interests  of  religion  and  of  religious  liberty,  by  being 
there  to  bear  his  part  in  the  deliberations  regarding  it.  At  the  sam  3 
time,  with  all  these  facts  before  us  to  qualify  our  censure,  we  cannot 
help  thinking  that  when  Owen  saw  the  validity  of  his  election  so 
vehemently  questioned,  he  would  have  consulted  his  dignity  more  had 
he  declined  to  sit. 

In  the  "  Instrument  of  Government "  presented  by  Cromwell  to 
this  Parliament,  it  was  proposed  that  all  who  professed  faith  in  God 
by  Jesus  Christ  should  be  protected  in  their  religion.  In  the  debates 
which  took  place  on  this  part  of  the  instrument,  its  language  was 
interpreted  as  recommending  toleration  to  those  only  who  were  agreed 
on  the  fundamentals  of  Christian  doctrine, — an  interpretation  which, 
there  is  reason  to  think,  injuriously  restricted  the  Protector's  meaning. 
But  the  question  immediately  arose,  what  were  fundamentals?  and  a 
committee  of  fourteen  was  appointed  to  prepare  a  statement  for  tlie 
House  on  this  subject ;  who,  in  their  turn,  committed  the  work  to  four- 
teen divines  of  eminence.  Owen  was  on  this  committee ;  and,  accord- 
ing to  Baxter,  had  the  principal  share  in  "  wording  the  articles."  He 
has  been  blamed  for  seeking  to  limit  the  blessings  of  toleration,  on 
the  now  generally-admitted  principle,  that  a  man's  religious  belief 
ought  not  to  be  made  the  condition  of  his  civil  privileges.  But  the 
censure  is  misjilaced.  Owen  was  responsible  for  the  correctness  of 
his  answers, — not  for  the  use  which  the  Parliament  might  make  of 
them;  but  the  abrupt  dissolution  of  the  Parliament  which,  disap- 
pointed Cromwell's  expectations,  prevented  their  being  embodied  in 
any  legislative  measure.^ 

About  the  same  period  Dr  Owen  was  invited  by  the  Protector  and 
his  Council  to  form  part  of  a  committee,  from  whose  labours  the 
cause  of  religion  in  England  reaped  great  and  permanent  advantage. 
We  refer  to  the  commission  appointed  to  examine  candidates  for 
ordination;  whose  powers  soon  after  included  the  ejection  of  ministers 

'  Life  of  Dr  Witlierspoon,  prefixed  to  works,  pp.  xix. -xxiii. 
2  Baxter's  own  Life,  p.  205.     NeaL  iv.  88-91. 


LX  LIFE  OF  DR  OWEN. 

and  sclioolmasters  of  heretical  doctrine  ai»d  scandalous  life.  Crom- 
well has  been  condemned  for  thus  invading  the  proper  functions  of 
the  church ;  and  undoubtedly  he  did  in  this  measure  boldly  overstep 
the  province  of  the  legislator;  at  the  same  time,  he  was  right  in  think- 
ing that  the  true  greatness  of  his  kingdom,  and  the  stability  of  his 
government,  depended  on  the  pervading  influence  of  religion  among 
the  people;  and  that  it  was  better  that  the  church  should  in  this 
irregular  manner  be  purged  of  its  hirelings  and  money-changers,  than 
left  to  sink  into  inefficiency  and  corruption. 

About  forty  ministers,  "  the  acknowledged  flower  of  Puritanism," 
were  united  with  a  few  Puritan  laymen,  and  appointed  to  this  most 
delicate  office.  TJndoul)tedly,  the  power  committed  to  them  was  tre- 
mendous, and,  in  the  hands  of  unscrupulous  men,  might  have  been 
turned  to  pvirposes  the  most  inquisitorial  and  vile.  But  seldom  has 
power  been  less  abused,  or  the  rare  and  incidental  mischiefs  arising 
from  its  exercise,  more  immeasurably  outweighed  by  its  substantial 
benefits.  It  afforded,  indeed,  a  tempting  theme  for  the  profane  genius 
of  Hudibras,  to  represent  the  triers,  in  their  inquiries  regarding  the  spi- 
ritual life  of  candidates,  as  endeavouring — 

"  To  find,  in  lines  of  beard  and  face, 
Tlie  physiognomy  of  grace  ; 
And,  by  the  sound  of  twang  and  nose, 
If  all  be  sound  within  disclose;" 

and  high  Royalists  and  partisans  like  Bisliop  Kennet,  who  had  pro- 
bably smarted  under  their  investigations,  in  their  eagerness  to  find 
matter  of  accusation  against  them,  might  blunder  out  unconscious 
praise.  But  the  strong  assertion  of  the  historian  of  the  Puritans  has 
never  been  disproved, — that  not  a  single  instance  can  be  produced  of 
any  who  were  rejected  for  insufficiency  without  being  first  convicted 
either  of  immorality,  of  obnoxious  sentiments  in  the  Socinian  or  Pela- 
gian controversy,  or  of  disaffection  to  the  present  government.  Crom- 
well could,  before  his  second  Parliament,  refer  to  tlie  labours  of  the 
commissioners  in  such  strong  terms  as  these:  '"'  There  hath  not  been 
such  a  service  to  England  since  the  Christian  religion  was  perfect  in 
England!  I  dare  be  bold  to  say  it."  And  the  well-balanced  testi- 
mony of  Baxter,  given  with  all  liis  quaint  felicity,  may  be  held,  when 
we  consider  that  he  had  looked  on  the  appointment  of  the  triers  with 
no  friendly  eye,  as  introducing  all  the  shadings  necessary  to  truth : 
"  Because  this  assembly  of  triers  is  most  heavily  accused  and  reproached 
by  some  men,  I  shall  speak  the  truth  of  them ;  and  suppose  my  word 
will  be  taken,  because  most  of  them  took  me  for  one  of  their  boldest 
adversaries.  The  truth  is,  though  some  few  over-rigid  and  over-busy 
Independents  among  tliem  were  too  severe  against  all  that  were  Ar- 
minians,  and  too  particular  in  inquiring  after  evidences  of  sanctifica- 


HIS  YICE-CHAXCELLORSHIP.  LXl 

tion  in  tliose  whom  tliey  examined,  and  somewhat  too  lax  in  admit- 
ting of  unlearned  and  eiToneous  men  that  favoured  Antinomianism 
or  Anabaptism ;  yet,  to  give  them  their  due,  they  did  abundance  of 
good  in  the  church.  They  saved  many  a  congregation  from  ignorant, 
ungodly,  drunken  teachers, — that  sort  of  men  who  intend  no  more  in 
the  miuistry  than  to  read  a  sermon  on  Sunday,  and  all  the  rest  of 
the  week  go  with  the  people  to  the  ale-house  and  harden  them  in  sin ; 
and  that  sort  of  ministers  who  either  preached  against  a  holy  life,  or 
preached  as  men  who  were  never  acquainted  with  it.  These  they 
usually  rejected,  and  in  their  stead  admitted  of  any  that  were  able, 
serious  preachers,  and  lived  a  godly  life,  of  what  tolerable  opinion 
soever  they  were ;  so  that,  though  many  of  them  were  a  Httle  partial 
for  the  Independents,  Separatists,  Fifth-monarchy  Men,  and  Anabap- 
tists, and  against  the  Prelatists  and  Arminians,  yet  so  great  was  the 
benefit  above  the  hurt  which  they  brought  to  the  church,  that  many 
thousands  of  souls  blessed  God  for  the  faithful  ministers  whom  they 
let  in,  and  grieved  when  the  Prelatists  afterwards  cast  them  out 
again."  ^ 

Every  student  of  the  Puritan  history  is  familiar  with  the  magnani- 
mous act  of  Howe,  in  recommending  Fuller  the  historian  for  ordina- 
tion, though  a  Royalist,  because  he  "made  conscience  of  his  thoughts;"^ 
and  an  equally  high-minded  and  generous  act  of  impartiality  is  re- 
corded of  Owen.  Dr  Pocock,  professor  of  Arabic  in  Oxford,  and  one 
of  the  greatest  scholars  in  Europe,  held  a  living  in  Berks,  and  was 
about  to  have  hard  measure  dealt  to  him  by  the  commissioners  for 
that  county.  No  sooner  did  Owen  hear  of  this  than  he  wrote  to 
Thurloe,  Cromwell's  secretary,  imploring  him  to  stay  such  rash  and 
disgi'aceful  procedure.  Not  satisfied  with  this,  he  hastened  into  Berk- 
shu'e  in  person,  warmly  remonstrated  with  the  commissioners  on  the 
course  which  they  seemed  bent  on  pursuing,  and  only  ceased  when 
he  had  obtained  the  honourable  discharge  of  the  menaced  scholar 
from  farther  attendance.^ 

Owen's  Avisdom  in  council  involved  the  natural  penalty  of  frequent 
consultation;  and,  accordingly,  we  find  him  in  the  following  year 
again  invited  to  confer  with  Cromwell  on  a  subject  which,  in  addition 
to  its  own  intrinsic  interest,  acquires  a  new  interest  from  recent  agi- 
tation. Manasseh  Ben  Israel,  a  learned  Jew  from  Amsterdam,  had 
asked  of  Cromwell  and  his  government  permission  for  the  Jews  to 
settle  and  trade  in  England,  from  which  they  had  been  excluded  since 
the  thirteenth  century.     Cromwell,  favourable  to  the  proposal  him- 

'  Neal,  iv.  92-97.     Baxter's  own  Life,  part  i.  p.   72.     Ormc,  pp.  116-119. 
Vauulian's  Stuart  Dynasty,  pp.  247-250.     D'Aubigne's  Protectorate,  pp.  231-236. 
*  Calamy's  Life  of  Howe,  prefixed  to  works,  p.  v.     Neal,  iv  97. 
»  Biog.  Diet.,  X.  103.     Orme,  p    118. 
VOL.    I. — 5 


LXII  LIFE  OF  DE  OWEN. 

self,  submitted  the  question  to  a  conference  of  lawyers,  merchants, 
and  divines,  whom  he  assembled,  and  whom  he  wished  to  consider  it 
in  relation  to  the  interests  which  they  might  be  held  respectively  to 
represent.  The  lawyers  saw  nothing  in  the  admission  of  the  Jews 
contrary  to  the  laws  of  England ;  some  of  the  merchants  were  friendly, 
and  some  opposed ;  and  though  a  h\Tng  historian  has  described  the 
theologians  as  unanimous  in  their  opposition,  they  were,  in  fact,  divided 
in  their  opinion  too ;  some,  like  Mr  Dury,  being  fierce  in  their  opposi- 
tion, even  to  fanaticism ;  and  others,  of  whom  there  is  reason  to  think 
Dr  Owen  was  one,  being  prepared  to  admit  them  under  certain  re- 
strictions. Cromwell,  however,  was  on  this  subject  in  advance  of  all 
his  counsellors,  and  indeed  of  his  age,  "  from  his  shoulders  and  upward 
he  was  higher  than  any  of  the  people,"  and  displayed  a  faith  in  the 
power  of  truth,  and  an  ingenuity  in  turning  the  timid  objections  of 
his  advisers  into  arguments  by  which  they  might  at  once  have  been 
instructed  and  rebuked.  "  Since  there  is  a  promise  in  holy  Scrip- 
ture of  the  conversion  of  the  Jews,"  he  said,  "  I  do  not  know  but  the 
preaching  of  the  gospel,  as  it  is  now  in  England,  without  idolatry  or 
superstition,  may  conduce  to  it."  "  I  never  heard  a  man  speak  so 
well,"  was  the  future  testimony  of  Sir  Paul  Ricaut,  who  had  pressed 
into  the  crowd.  The  good  intentions  of  the  Protector  were  defeated ; 
but,  as  an  expression  of  his  respect  for  the  rabbi,  he  ordered  d£'200 
to  be  paid  to  him  out  of  the  public  treasury.^ 

In  the  midst  of  these  public  events,  Owen's  pen  had  once  more  been 
turned  to  authorship  by  the  immediate  command  of  the  Council  of 
State.  The  catechisms  of  Bid  die,  the  father  of  English  Socinianism, 
had  given  vogue  to  the  errors  of  that  school;  and  though  various 
writers  of  ability,  such  as  Poole  and  Cheynel  in  England,  and  Cloppen- 
burg,  Arnold,  and  Maretz  on  the  Continent,  had  already  remarked  on 
them,  it  was  deemed  advisable  that  they  should  obtain  a  more  com- 
plete and  sifting  exposure;  and  Owen  was  selected,  by  the  high  autho- 
rity we  have  named,  to  undertake  the  task.  His  "  Vindiciag  Evange- 
licse,"  a  work  of  seven  hundred  quarto  pages,  embracing  all  the  great 
points  of  controversy  between  the  Socinian  and  the  Calvinist,  was  the 
fruit  of  this  command ;  and  was  certainly  a  far  more  suitable  and  etfi- 
cient  way  of  extinguishing  the  poor  hei'esiarch,  than  the  repeated  im- 
prisonments to  which  he  was  subjected.  Dr  Owen,  however,  does  not 
confine  himself  to  the  ^vritings  of  Bid  die,  but  includes  in  his  review 
the  Racovian  Catechism,  which  was  the  confession  of  the  foreign  So- 
cinians  of  that  age ;  and  the  Annotations  of  Grotius, — which,  though 
nowhere  directly  teaching  Socinian  opinions,  are  justly  charged  by  him 
with  explaining  away  those  passages  on  which  the  peculiar  doctrines 
of  the  Gospel  lean  for  their  support,  and  thus,  by  extinguishing  one 
1  Whitelock's  Memorials,  p.  673.     Neal,  iv.  126-128. 


HIS  VICE-CHANCELLORSHIP.  LXIII 

light  after  anotlier,  leaving  you  at  length  in  midnight  darkness.  An 
accomplished  modern  writer  has  pointed  out  a  mortifying  identity 
between  the  dogmas  of  our  modern  Pantheists  and  those  of  the  Bhud- 
dists  of  India.^  It  would  be  easy  to  show  that  the  discoveries  of  our 
modern  Neologists  and  Rationalists  are  in  truth  the  resurrection  of 
the  errors  of  Biddle,  Smalcius,  and  Moscorovius.^  Again  and  again,  in 
those  writings,  which  have  slumbered  beneath  the  dust  of  two  centu- 
ries, the  student  meets  with  the  same  speculations,  supported  by  the 
same  reasonings  and  interpretations,  that  have  startled  him  in  the 
modern  German  treatise,  by  their  impious  hardihood. 

You  pass  into  the  body  of  this  elaborate  work  through  one  of  those 
learned  porticoes  in  which  our  author  delights,  and  in  which  the  his- 
tory of  Socinianism  is  traced  through  its  many  forms  and  phases,  from 
the  days  of  Simon  Magus  to  his  own.  No  part  of  this  history  is  of 
more  permanent  value  than  his  remarks  on  the  controversial  tactics 
of  Socinians;  among  which  he  especially  notices  their  objection  to  the 
use  of  terms  not  to  be  found  in  Scripture ;  and  to  which  he  replies,  that 
"  though  such  terms  may  not  be  of  absolute  necessity  to  express  the 
things  themselves  to  the  minds  of  believers,  they  may  yet  be  neces- 
sary to  defend  the  truth  from  the  opposition  and  craft  of  seducers;" 
— their  cavilling  against  evangelical  doctrines  rather  than  stating  any 
positive  opinions  of  their  own,  and,  when  finding  it  inconvenient  to 
oppose,  or  impossible  to  refute  a  doctrine,  insisting  on  its  not  being 
fundamental.  How  much  of  the  secret  of  error  in  religion  is  detected 
in  the  following  advice  :  "  Take  heed  of  the  snare  of  Satan  in  affect- 
ing eminency  by  singularity.  It  is  good  to  strive  to  excel,  and  to  go 
before  one  another  in  knowledge  and  in  light,  as  in  holiness  and  obe- 
dience. To  do  this  in  the  road  is  difficult.  Many,  finding  it  impos- 
sible to  emerge  into  any  consideration  by  walking  in  the  beaten  path 
of  truth,  and  yet  not  able  to  conquer  the  itch  of  being  accounted 
rivsg  fisyaXoi,  turn  aside  into  by-ways,  and  turn  the  eyes  of  men  to 
them  by  scrambling  over  hedge  and  ditch,  when  the  sober  traveller 
is  not  at  all  regarded."*  And  the  grand  secret  of  continuing  in  the 
faith  grounded  and  settled,  is  expressed  in  the  following  wise  sen- 
tences: "That  direction  in  this  kind  which  with  me  is  instar  om- 
nium, is  for  a  diligent  endeavour  to  have  the  power  of  the  truths 
professed  and  contended  for  abiding  upon  our  hearts; — that  we  may 
not  contend  for  notions,  but  what  we  have  a  practical  acquaintance 
with  in  our  own  souls.  When  the  heart  is  cast  indeed  into  the  mould 
of  the  doctrine  that  the  mind  embraceth, — when  the  evidence  and  ne- 

*  Vaughan's  Age  and  Christianity,  pp.  79-82. 

'  Princeton  Tiieol.  Essays,  First  Series.  Essay  on  the  Doctrines  of  the  Early 
Socinians. 

'  Preface,  pp.  64,  65,  qnarto  ed. 


TAIV  LIFE  OF  DR  OWEN". 

cessity  of  the  truth  abides  in  us, — when  not  the  sense  of  the  words 
only  is  in  our  heads,  but  the  sense  of  the  things  abides  in  our  hearts, 
— when  we  have  communion  with  God  in  the  doctrine  we  contend 
for, — then  shall  we  be  garrisoned  by  the  grace  of  God  against  all  the 
assaults  of  men."^ 

This  secret  communion  with  God  in  the  doctrines  contended  for, 
was  the  true  key  to  Owen's  own  steadfastness  amid  all  those  winds  of 
doctrine  which  unsettled  every  thing  but  Avhat  was  rooted  in  the  soil. 
We  have  an  illustration  of  this  in  the  next  treatise,  which  he  soon 
after  gave  to  the  world,  and  in  which  he  passes  from  the  lists  of  con- 
troversy to  the  practical  exhibition  of  the  Gospel  as  a  life-power.  It 
was  entitled,  "On  the  Mortification  of  Sin  in  Believers ;"  and  contains 
the  substance  of  some  sermons  which  he  had  preached  on  Rom. 
viii.  13.  He  informs  us  that  his  chief  motives  for  this  publication 
were,  a  wish  to  escape  from  the  region  of  public  debate,  and  to  pro- 
duce something  of  more  general  use,  that  might  seem  a  fruit  "  of 
choice,  not  of  necessity;"  and  also,  "  to  provide  an  antidote  for  the 
dangerous  mistakes  of  some  that  of  late  years  had  taken  upon  them 
to  give  directions  for  the  mortification  of  sin,  who,  being  unacquainted 
with  the  mystery  of  the  gospel  and  the  efficacy  of  the  death  of  Christ, 
have  anew  imposed  the  yoke  of  a  self-wrought-out  mortification  on 
the  necks  of  their  disciples,  which  neither  they  nor  their  forefathers 
were  ever  able  to  bear."^  We  have  no  means  of  knowing  what  were 
the  treatises  to  which  Owen  here  refers;  but  it  is  well  known  that 
Baxter's  mind  at  an  early  period  received  an  injurious  legal  bias  from 
a  work  of  this  kind ;  nor  is  even  Jeremy  Taylor's  "  Holy  Living"  free 
from  the  fault  of  minute  prescription  of  external  rules  and  "  bodily 
exercise,  which  profiteth  little,"  instead  of  bringing  the  mind  into 
immediate  contact  with  those  great  truths  which  inspire  and  trans- 
form whatever  they  touch.  Nor  have  there  been  wanting  teachers, 
in  any  age  of  the  church,  who 

" do  but  skin  and  film  the  ulcerous  place, 


While  rank  corruption,  mining  all  within, 
Infects  unseen." 

Owen's  work  is  a  noble  illustration  of  the  Gospel  method  of  sanc- 
tification,  as  we  believe  it  to  be  a  living  reflection  of  his  own  experi- 
ence. In  his  polemical  works  he  was  like  the  lecturer  on  the  materia 
medica;  but  here  he  is  the  skilful  physician,  applying  the  medicine 
to  the  cure  of  soul-sickness.  And  it  is  interesting  to  find  the  ample 
evidence  which  this  work  affords,  that,  amid  the  din  of  theological 
controversy,  the  engrossing  and  perplexing  activities  of  a  high  pubhc 
station,  and  the  chilling  damps  of  a  university,  he  was  yet  living  near 
'  Preface,  p.  69.  a  Preface. 


HIS  VICE-CHANCELLORSHIP.  LXV 

God,  and,  like  Jacob  amid  the  stones  of  tlie  wilderness,  maintaining 
secret  intercourse  with  the  eternal  and  invisible. 

To  the  affairs  of  Oxford  we  must  now  return  for  a  little.  In  the 
midst  of  his  multifarious  public  engagements,  and  the  toils  of  a  most 
ponderous  authorship,  Owen's  thoughts  had  never  been  turned  from 
the  university,  and  his  efforts  for  its  improvement,  encouraged  by  the 
Protector  and  his  council,  as  well  as  by  the  co-operation  of  the  heads 
of  colleges,  had  been  rev/arded  by  a  surprising  prosperity.  Few 
things,  indeed,  are  more  interesting  than  to  look  into  the  records  of 
Oxford  at  this  period,  as  they  have  been  preserved  by  Anthony  Wood 
and  others,  and  to  mark  the  constellation  of  great  names  among  its 
fellows  and  students;  some  of  whom  were  already  in  the  height  of 
their  renown,  and  others,  with  a  strangely  varied  destiny  awaiting 
them,  were  brightening  into  a  fame  which  was  to  shed  its  lustre  on 
the  coming  age.  The  presiding  mind  at  this  period  was  Owen  him- 
self, who,  from  the  combined  influence  of  station  and  character,  ob- 
tained from  all  around  him  willing  deference;^  while  associated  with 
him  in  close  friendship,  in  frequent  conference,  and  learned  research, 
which  was  gradually  embodied  in  many  folios,  was  Thomas  Goodwin, 
the  president  of  Magdalen  College.  Stephen  Charnock  had  already 
carried  many  honours,  and  given  token  of  that  Saxon  vigour  of  intel- 
lect and  ripe  devotion  which  were  afterwards  to  take  shape  in  his 
noble  treatise  on  the  "  Divine  Attributes."  Dr  Pocock  sat  in  the  chair 
of  Arabic,  unrivalled  as  an  Orientalist;  and  Dr  Seth  Ward  taught 
mathematics,  afready  noted  as  an  astronomer,  and  hereafter  to  be  less 
honourably  noted  as  so  supple  a  time-server,  that,  "  amid  all  the 
changes  of  the  times  he  never  broke  his  bones."  Pobert  Boyle  had 
fled  hither,  seeking  in  its  tranquil  shades  opportunity  for  undisturbed 
philosophic  studies,  and  finding  in  all  nature  food  for  prayer;  and 
one  more  tall  and  stately  than  the  rest  might  be  seen  now  amid  the 
shady  walks  of  Magdalen  College,  musing  on  the  "  Blessedness  of  the 
Righteous,"  and  now  in  the  recesses  of  its  libraries,  "  unsphering  the 
spirit  of  Plato,"  and  amassing  that  learning  and  excogitating  that 
divine  philosophy  which  were  soon  to  be  transfigured  and  immortal- 
ized in  his  "  Living  Temple."  Daniel  Whitby,  the  acute  annotator 
on  the  New  Testament,  and  the  ablest  champion  of  Arminianism, 
now  adorned  the  roll  of  Oxford, — Christopher  Wren,  whose  architec- 
tural genius  has  reared  its  own  monument  in  the  greatest  of  Eng- 
land's cathedrals, — William  Penn,  the  founder  of  Pennsylvania,  and 
the  father  of  the  gentlest  and  most  benignant  of  all  our  Christian 
sects, — John  Locke,  the  founder  of  the  greatest  school  of  English 
metaphysics,  to  whom  was  to  belong  the  high  honour  of  basing  tole- 

^  "  He  was  reckoned  the  brightest  ornament  of  the  university  in  his  time." — 
Dr  Calamy. 


LXVI  LIFE  OF  DR  OWEN. 

ration  on  the  principles  of  philosopliy, — Robert  South,  the  pulpit- 
sathist,  whom  we  alternately  admire  for  his  bra'wny  intellect  and 
matchless  style,  and  despise  for  their  prostration  to  the  lowest  pur- 
poses of  party, — Thomas  Ken,  the  future  bishop  of  Bath  and  Wells, 
whose  holiness  drew  forth  the  willing  homage  of  the  Puritans,  and 
whose  conscientiousness  as  a  nonjuror  was  long  after  to  be  proved  by 
his  sufferings  in  the  Tower, — Philip  Henry,  now  passing  to  the  little 
conference  of  praying  students,  and  now  receiving  from  Dr  Owen 
praises  which  only  make  him  humbler,  already  delighting  in  those 
happy  alliterations  and  fine  conceits  which  were  to  be  gathered  from 
his  lips  by  his  admiring  son,  and  embalmed  in  the  transparent  amber 
of  that  son's  immortal  Conomentary, — and  Joseph  Alleine,  who,  in  his 
"  AlaiTn  to  the  Unconverted,"  was  to  produce  a  work  which  the 
chiu'ch  of  God  will  not  willingly  let  die,  and  Avas  to  display  the  spirit 
of  a  martyr  amid  the  approaching  cruelties  of  the  Restoration, 
and  the  deserted  hearths  and  silent  churches  of  St  Bartholomew's 

Day.^ 

But  events  were  beginning  to  transpire  in  the  political  world  which 
were  to  bring  Owen's  tenure  of  the  vice-chancellorship  to  a  speedy 
close.  He  had  hitherto  befriended  Cromwell  in  all  his  great  mea- 
sures, with  the  strong  conviction  that  the  liberties  and  general  inte- 
rests of  the  nation  were  bound  up  with  his  supremacy.  He  had  even, 
on  occasion  of  the  risings  of  the  Royalists  under  Colonel  Penruddock 
in  the  west,  busied  himself  in  securing  the  attachment  of  the  univer- 
sity, and  in  raising  a  troop  of  horse  for  the  defence  of  the  county, 
until  one  of  his  Royalist  revilers,  enraged  at  his  infectious  zeal,  de- 
scribed him  as  "  riding  up  and  down  like  a  spiritual  Abaddon,  luith 
white  potuder  in  his  hair  and  black  in  his  pocket."^  But  when  a 
majority  of  the  Parliament  proposed  to  bestow  upon  Cromwell  the 
crown  and  title  of  king,  and  when  the  Protector  was  evidently  not 
averse  to  the  entreaties  of  his  Parliament,  Owen  began  to  suspect  the 
workings  of  an  ambition  which,  if  not  checked,  would  introduce  a 
new  tyranny,  and  place  in  jeopardy  those  liberties  Avhich  so  much  had 
been  done  and  suffered  to  secure.  He  therefore  joined  with  Colonel 
Desborough,  Fleetwood,  and  the  majority  of  the  army,  in  opposing 
these  movements,  and  even  drew  up  the  petition  which  is  knoAvn  to 
have  defeated  the  measure,  and  constrained  Cromwell  to  decline  the 
perilous  honour.^ 

Many  circumstances  soon  made  it  evident,  that  by  this  bold  step 
Dr  Owen  had  so  far  estranged  from  himself  the  affection  of  Cromwell. 
Up  to  this  time  he  had  continued  to  be,  of  all  the  ministers  of  his 
times,  the  most  frequently  invited  to  preach  on  those  great  occasions 

»  Wood's  Fasti,  part  ii.,  pp.  160-197.  ^  Ornie,  p.  120. 

s  Burnet's  Own  Times,  i.  98.     Ludlow's  Memoirs,  p.  248.     Neal,  iv.  151,152. 


HIS  VICE-CHAiTCELLORSHIP.  _  LXVII 

of  public  state  which  it  was  usual  in  those  days  to  grace  with  a  re- 
ligious service.  But  when,  soon  after  this  occuiTence,  Cromwell  was 
inaugurated  into  his  office  as  Protector,  at  Westminster  Hall,  with 
all  the  pomp  and  splendour  of  a  coronation,  those  who  were  accus- 
tomed to  watch  how  the  winds  of  political  favour  blew,  observed  that 
Lockyer  and  Dr  Manton  were  the  divines  who  officiated  at  the 
august  ceremonial ;  and  that  Owen  was  not  even  there  as  an  invited 
guest.^  This  was  significant,  and  the  decisive  step  soon  followed.  On 
the  3d  of  July  Cromwell  resigned  the  office  of  chancellor  of  the 
university;  on  the  18th  day  of  the  same  month,  his  son  Richard  was 
appointed  his  successor;  and  six  weeks  afterwards  Dr  Owen  was  dis- 
placed from  the  vice-chancellorship,  and  Dr  Conant,  a  Presbyterian, 
and  rector  of  Exeter  College,  nominated  in  his  stead.^ 

Few  things  in  Owen's  public  life  more  became  him  than  the 
manner  in  which  he  resigned  the  presidency  of  Oxford,  and  yielded 
up  the  academic  fasces  into  the  hands  of  another.  He  "  knew  both 
how  to  abound,  and  how  to  be  abased."  There  is  no  undignified 
insinuation  of  ungracious  usage ;  no  loud  assertion  of  indifference,  to 
cover  the  bitterness  of  chagxin ;  no  mock  humility ;  but  a  manly  refer- 
ence to  the  service  which  he  was  conscious  of  having  rendered  to  the 
university,  with  a  generous  appreciation  of  the  excellencies  of  the 
friend  to  whom  the  government  was  now  to  be  transferred.  In  his 
parting  address  to  the  university,  after  stating  the  number  of  persons 
that  had  been  matriculated  and  graduated  during  his  administration, 
he  continues  :  "  Professors'  salaries,  lost  for  many  years,  have  been 
recovered  and  paid;  some  offices  of  respectability  have  been  main- 
tained ;  the  rights  and  privileges  of  the  university  have  been  defended 
against  all  the  effi^rts  of  its  enemies ;  the  treasury  is  tenfold  increased ; 
many  of  eveiy  rank  in  the  university  have  been  promoted  to  various 
honours  and  benefices ;  new  exercises  have  been  introduced  and  estab- 
lished; old  ones  have  been  duly  performed;  reformation  of  manners  has 
been  diligently  studied,  in  spite  of  the  gTumbling  of  certain  profligate 
brawlers;  labours  have  been  numberless;  besides  submitting  to  the 
most  enormous  expense,  often  when  brought  to  the  brink  of  death  on 
your  account,  I  have  hated  these  limbs,  and  this  feeble  body,  which 
was  ready  to  desert  my  mind ;  the  reproaches  of  the  vulgar  have  been 
disregarded,  the  envy  of  others  has  been  overcome :  in  these  circum- 
stances I  wish  you  all  prosperity,  and  bid  you  farewell.  I  congratu- 
late myself  on  a  successor  who  can  relieve  me  of  this  burden ;  and 
you  on  one  who  is  able  completely  to  repair  any  injury  which  your 

affairs  may  have  suffered  through  our  inattention But  as  I 

know  not  whither  the  thread  of  my  discourse  might  lead  me,  I  here 

cut  it  short.     I  seek  again  my  old  labours,  my  usual  watchings,  my 

•  Neal,  iv.  157.     Onne,  p.  12G.  *  Neal,  iv.  165. 


LXVIII  LIFE  OF  DR  OWEN. 

interraioted  studies.     As  for  you,  gentlemen  of  the  university,  may 
you  be  happy,  and  fare  you  well."^ 


CHAP.  IV. 

HIS  RETIREMENT  AND  LAST  DAYS. 

A  wish  has  sometimes  been  expressed,  that  men  who,  hke  Owen, 
have  contributed  so  largely  to  the  enriching  of  our  theological  litera- 
ture, could  have  been  spared  the  endless  avocations  of  public  life,  and 
allowed  to  devote  themselves  almost  entirely  to  authorship.  But  the 
wisdom  of  this  sentiment  is  very  questionable.  Experience  seems  to 
testify  that  a  certain  amount  of  contact  with  the  business  of  practical 
life  is  necessary  to  the  highest  style  of  thought  and  authorship ;  and 
that  minds,  when  left  to  undisturbed  literary  leisure,  are  apt  to  de- 
generate into  habits  of  diseased  speculation  and  sickly  fastidiousness. 
Most  certainly  the  works  that  have  come  from  men  of  monastic  habits 
have  done  little  for  the  world,  compared  with  the  writings  of  those 
who  have  ever  been  ready  to  obey  the  voice  which  summoned  them 
away  from  tranquil  studies  to  breast  the  storms  .and  guide  the  move- 
ments of  great  social  conflicts.  The  men  who  have  lived  .the  most 
earnestly  for  their  own  age,  have  also  lived  the  most  usefully  for  pos- 
terity. Owen's  retirement  from  the  vice-chancellorship  may  indeed 
be  regarded  as  a  most  seasonable  relief  from  the  excess  of  public 
engagement;  but  it  may  be  confidently  questioned  whether  he  would 
have  written  so  much  or  so  well,  had  his  intellect  and  heart  been,  in 
any  great  degree,  cut  off  from  the  stimulus  which  the  struggles  and 
stem  realities  of  life  gave  to  them.  This  is,  accordingly,  the  course 
through  which  we  are  now  rapidly  to  follow  him, — to  the  end  of  his 
days  continuing  to  display  an  almost  miraculous  fertility  of  author- 
ship, that  is  only  equalled  by  that  of  his  illustrious  compeer,  Richard 
Baxter;  and,  at  the  same  time,  taking  no  second  part  in  the  great 
ecclesiastical  movements  of  that  most  eventful  age. 

The  next  great  public  transaction  in  which  we  find  Dr  Owen  en- 
gaged, was  the  celebrated  meeting  of  ministers  and  delegates  from  the 
Independent  Churches,  for  the  purpose  of  preparing  a  confession  of 
their  faith  and  order,  commonly  known  by  the  name  of  the  Savoy 
Assembly  or  Synod.     The  Independents  had  greatly  flourished  during 

'  Conclusion  of  Oratio  quinta,  translated  b)'  Ornie. —  Six  Latin  orations,  deli- 
vered by  Owen  at  Oxford  while  he  presided  over  the  university,  have  been  pre- 
served, and  used  to  be  printed  at  the  end  of  tlie  volume  that  contained  his  sermons 
and  tracts.  They  will  appear  iu  the  sixteenth  volume  of  tlje  present  edition  of 
Owen's  works. 


HIS  KETIREMENT  AND  LAST  DAYS.  LXIX 

the  Protectorate ;  and  many  circumstances  rendered  such  a  meeting 
desirable.  The  Presbyterian  members  of  the  Westminster  Assembly 
had  often  pressed  on  them  the  importance  of  such  a  public  and  for- 
mal exposition  of  their  sentiments.  Their  Independent  brethren  in 
New  England  had  set  them  the  example  ten  years  before;  and  the 
frequent  misrepresentations  to  which  they  were  exposed,  especially 
through  their  being  confounded  with  extravagant  sectaries  who  shel- 
tered themselves  beneath  the  common  name  of  Independents,  as  well 
as  the  religious  benefits  that  were  likely  to  accrue  from  mutual  con- 
ference and  comparison  of  views,  appeared  strongly  to  recommend 
such  a  measure.  "  We  confess,"  say  they,  "  that  from  the  very  first, 
all,  or  at  least  the  generality  of  our  churches,  have  been  in  a  manner 
like  so  many  ships,  though  holding  forth  the  same  general  colours, 
launched  singly,  and  sailing  apart  and  alone  on  the  vast  ocean  of  these 
tumultuous  times,  and  exposed  to  every  wind  of  doctrine,  under  no 
other  conduct  than  that  of  the  Word  and  Spirit,  and  their  particular 
elders  and  jftincipal  l)rethren,  without  association  among  themselves, 
or  so  much  as  holding  out  common  lights  to  others,  whereby  to  know 
where  they  were."^ 

It  was  with  considerable  reluctance,  however,  that  Cromwell  yielded 
his  sanction  to  the  callinof  of  such  a  meetino^.  He  remembered  the 
anxious  jealousy  with  which  the  proceedings  of  the  Westminster  As- 
sembly had  been  watched,  and  probably  had  his  own  fears  that  what 
now  began  in  theological  discussion  might  end  in  the  perilous  can- 
vassing of  pubhc  measures.  But  his  scruples  were  at  length  over- 
come,— circulars  were  issued,  inviting  the  churches  to  send  up  their 
pastors  and  delegates,  and  more  than  two  hundred  brethren  appeared 
m  answer  to  the  summons.  They  met  in  a  building  in  the  Strand, 
which  was  now  commonly  devoted  to  the  accommodation  of  the  offi- 
cers of  Cromwell's  court,  but  which  had  formerly  been  a  convent  and 
an  hospital,  and  originally  the  palace  of  the  Duke  of  Savoy,  from 
whom  it  took  its  name.  A  committee,  in  which  Owen  and  Goodwin 
evidently  bore  the  burden  of  the  duties,  prepared  a  statement  of  doc- 
trine each  morning,  which  was  laid  befo're  the  Assembly,  discussed, 
and  approved.  They  found,  to  their  delight,  that  "though  they  had 
been  launched  singly,  they  had  all  been  steering  their  course  by  the 
same  chart,  and  been  bound  for  one  and  the  same  port ;  and  that  upon 
the  general  search  now  made,  the  same  holy  and  blessed  truths  of  all 
sorts  which  are  current  and  wan'antable  among  the  other  churches 
of  Christ  in  the  world,  had  been  their  lading."  ^  It  is  an  interesting 
fact,  that,  with  the  exception  of  its  statements  on  church  order,  the 
articles  of  the  Savoy  Confession  bear  a  close  resemblance  to  those  of 
the  famous  Confession  of  the  Westminster  divines, — in  most  places 
•  '  Confess.  Pref.,  p.  C.     Neal,  iv.  173.  '  Ibid. 


LXX  LIFE  OF  DR  OWEN. 

retaining  its  very  words.  This  was  a  high  and  graceful  tribute  to 
the  excellence  of  that  noble  compend.  And  though  Baxter,  irritated 
by  the  form  of  some  of  its  statements/  wrote  severely  against  the 
Savoy  Assembly,  yet  a  spirit  of  extraordinary  devotion  appears  to 
have  animated  and  sustained  its  conferences.  "  There  was  the  most 
eminent  presence  of  the  Lord,"  says  an  eye-witness,  "  with  those  who 
were  then  assembled,  that  ever  I  knew  siace  I  had  a  being."  ^  And, 
as  the  natural  consequence  of  this  piety,  there  was  an  enlarged  charity 
towards  other  churches  "  holding  the  Head."  In  the  preface  to  the 
Confession,  which  Owen  is  understood  to  have  written,  and  from 
which  we  have  already  made  some  beautiful  extracts,  this  blessed 
temper  shines  forth  in  language  that  seems  to  have  anticipated  the 
standing-point  to  which  the  living  churches  of  our  own  times  are  so 
hopefully  pointing.  We  are  reminded  in  one  place  that  "  the  differ- 
ences between  Presbyterians  and  Independents  are  differences  he- 
tween  fellow-servants;"  and  in  another  place,  the  principle  is  avowed, 
that  "  churches  consisting  of  persons  sound  in  the  faith*  and  of  good 
conversation,  ought  not  to  refuse  communion  with  each  other,  though 
they  walk  not  in  all  things  according  to  the  same  rule  of  church 
order." ^  It  is  well  known  that  the  Savoy  Confession  has  never  come 
mto  general  use  among  the  Independents;  but  there  is  reason  to 
think  that  its  first  publication  had  the  best  effects ;  and  in  all  likeli- 
hood the  happy  state  of  things  which  Philip  Plenty  describes  as  dis- 
tinguishing this  period  is  referable,  in  part  at  least,  to  the  assurance 
of  essential  unity  which  the  Savoy  Confession  afforded.  "  There  was 
a  great  change,"  says  he,  "  in  the  tempers  of  good  people  throughout 
the  nation,  and  a  mighty  tendency  to  peace  and  unity,  as  if  they  were 
by  consent  weary  of  their  long  clashings."'* 

What  would  have  been  the  effects  of  these  proceedings  upon  the 
policy  of  the  Protector,  had  his  life  been  prolonged,  we  can  now  only 
surmise.  Ere  the  Savoy  Assembly  had  commenced  its  deliberations, 
Oliver  Cromwell  was  struggling  with  a  mortal  distemper  in  the  palace 
of  Whitehall.  The  death  of  his  favomrite  daughter.  Lady  Claypole, 
as  well  as  the  cares  of  his  government,  had  told  at  length  upon  his 
iron  frame;  and  on  September  3,  1658,  the  night  of  the  most  awful 

'  Baxter's  Catholic  Communion  Defended,  and  Life,  p.  104. 

*  Letter  from  Rev.  J.  Forbes  of  Gloucester.     Asty,  p.  xxi. 

'  Of  the  Institution  of  Churches,  and  the  Order  Appointed  in  them  by  Jesus 
Christ. 

*  Neal,  iv.  178.  One  of  the  few  letters  of  Dr  Owen  that  have  been  preserved 
has  reference  to  this  Confession.  A  French  minister  of  some  eminence,  the  Rev. 
Peter  du  Moulin,  wished  to  attempt  a  Frencli  translation  of  so  valuable  a  docu- 
ment; but,  before  doing  so,  he  ventured  on  some  animadversions  on  certain  of  its 
sentiments  and  expressions.  Owen's  reply  betrays  some  irritation,  especially  at 
Moulin's  misunderstanding  and  consequent  misrepresentation  of  the  passages  com- 
mented on.     See  Appendix.  * 


HIS  RETIREMENT  AND  LAST  DAYS.  LXXI 

storm  that  had  ever  shaken  the  island,  and  the  anniversary  of  some  of 
his  greatest  battles,  Oliver  Cromwell  passed  into  the  eternal  world.  It- 
is  no  duty  of  ours  to  describe  the  character  of  this  wonderful  man ;  but 
our  references  to  Owen  have  necessarily  brought  us  into  frequent  con- 
tact with  his  history ;  and  we  have  not  sought  to  conceal  our  conviction 
of  his  religious  sincerity  and  our  admiration  of  his  greatness.  Exag- 
gerate his  faults  as  men  may,  the  h}^ocritical  theory  of  his  character, 
so  long  the  stereotyped  representation  of  history,  cannot  be  main- 
tained. Those  who  refuse  him  all  credit  for  religion  must  explain  to 
us  how  his  hypocrisy  escaped  the  detection  of  the  most  religious  men 
of  his  times,  who,  like  Owen,  had  the  best  opportunities  of  observing 
him.  Those  who  accuse  him  of  despotism  must  tell  us  how  it  was 
that  England,  under  his  sway,  enjoyed  more  liberty  than  it  had  ever 
done  before.^  Those  who  see  in  his  character  no  qualities  of  generous 
patriotism,  and  few  even  of  enlarged  statesmanship,  must  reconcile 
this  with  the  fact  of  his  developing  the  internal  resources  of  England 
to  an  extent' which  had  never  been  approached  by  any  previous  ruler, 
— raising  his  country  to  the  rank  of  a  first  power  in  Europe,  until  his 
very  name  became  a  terror  to  despots,  and  a  shield  to  those  who, 
like  the  ])leeding  Vaudois  in  the  valleys  of  Piedmont,  appealed  to  his 
compassion. 

Owen,  and  other  leading  men  among  the  Puritans,  have  been  repre- 
sented, by  ^vriters  such  as  Burnet,  as  offering  up  the  most  fanatical 
prayers  for  the  Protector's  recovery ;  and  after  his  death,  on  occasion 
of  a  fast,  in  the  presence  of  Eichard  and  the  other  members  of  his 
family,  as  almost  irreverently  reproaching  God  for  his  removal.  It 
would  be  too  much  to  affirm,  that  nothing  extravagant  or  extreme 
was  spoken,  even  by  eminently  good  men,  at  a  crisis  so  exciting;  but 
there  is  every  reason  to  think  that  Owen  was  not  present  at  the  death- 
bed of  the  Protector  at  all ;  and  Burnet's  statement,^  when  traced  to 
its  source,  is  found  to  have  originated  in  an  impression  of  Tillotson's, 

"  Bishop  Kennet  has  long  since  given  the  true  statement  of  the  case  in  refer- 
ence to  the  ordinances  against  Episcopal  worship  during  Cromwell's  government. 
"  It  is  certain,"  says  he,  "  that  the  Protector  was  for  liberty  and  the  utmost  lati- 
tude to  all  parties,  so  far  as  consisted  with  the  peace  and  safety  of  his  person  and 
government;  and  even  the  prejudice  he  had  against  the  Episcopal  party  was  more 
for  their  being  Royalists  than  for  their  being  of  the  good  old  church." — Neal,  iv. 
125.  In  point  of  fact,  the  ordinances  were  not  put  in  execution  except  against 
such  clergymen  as  had  become  political  offenders. — Parr's  Life  of  Usher,  p.  75. 
Vaughan's  Stuart  Dynasty,  i.  246. 

2  Burnet's  Own  Times,  i.  116,  117.  No  fanatical  words  are  directly  charged 
upon  Owen  by  any  of  his  accusers,  but  his  extravagance  is  freely  surmised. — Biog. 
Diet.,  X.  103.  Goodwin  is  represented  as  complaining  in  these  words,  "  Lord, 
thou  hast  deceived  us,  aud  we  were  deceived;" — words  which  Burnet  characterizes 
as  impudent  and  enthusiastic  boldness ;  but  which,  if  used  at  all,  were  evidently 
accommodated  from  Jer.  xx.  7,  and  used  in  the  sense  in  which  the  prophet  him- 
self had  used  them;  q.  d.,  «  Lord,  thou  hast  permitted  us  to  deceive  ourselves." 
This  may  probably  be  taken  as  a  specimen  of  the  looseness  of  the  other  charges. 


LXXII  LIFE  OF  DR  OWEN. 

who  was  as  probably  mistaken  as  otherwise.  Vagiie  gossip  must  not 
be  received  as  the  material  of  biography.  At  the  same  time,  it  can- 
not be  doubted  that  the  death  of  Cromwell  filled  Owen  and  his 
friends  with  profound  regret  and  serious  apprehension.  His  life  and 
power  had  been  the  grand  security  for  their  religious  hberties;  and 
now  by  his  death  that  security  was  dissolved.  Cromwell  during  his 
lifetime  had  often  predicted,  "  They  will  bring  all  to  confusion  again ;" 
and  now  that  his  presiding  hand  was  removed,  the  lapse  of  a  little 
time  was  sufficient  to  show  that  he  had  too  justly  forecast  the  future. 
Ere  we  glance,  however,  at  the  rapid  changes  of  those  coming  years, 
we  must  once  more  turn  to  Owen's  labours  as  an  author. 

In  1657  he  published  one  of  his  best  devotional  treatises, — "  Of 
Communion  with  God  the  Father,  Son,  and  Holy  Ghost,  each  Person 
distinctly,  in  Love,  Grace,  Consolation,  etc."  It  forms  the  substance 
of  a  series  of  sermons  preached  by  him  at  Oxford  during  his  vice-chan- 
cellorship, and  is  another  evidence  of  his  "  close  walk  with  God"  dur- 
ing the  excitements  and  engagements  of  that  high  official  position. 
There  is,  no  doubt,  some  truth  in  the  remark,  that  he  carries  out  the 
idea  of  distinct  communion  between  the  believer  and  each  of  the  per- 
sons of  the  Godhead  to  an  extent  for  which  there  is  no  scriptural  pre- 
cedent ;  and  this  arises  from  another  habit,  observable  in  some  degxee 
even  in  this  devotional  composition, — that  of  making  the  particu- 
lar subject  on  which  he  treats  the  centre  around  which  he  gathers 
all  the  great  truths  of  the  Gospel ;  but,  when  these  deductions  have 
been  made,  what  a  rich  treasure  is  this  work  of  Owen's !  He  leads 
us  by  green  pastures  and  still  waters,  and  lays  open  the  exhaustless 
springs  of  the  Christian's  hidden  life  with  Christ  in  God.  It  is  easy 
to  understand  how  some  parts  of  it  should  have  been  unintelligible, 
and  should  even  have  appeared  incoherent  to  persons  whose  creed  was 
nothing  more  than  an  outward  badge ;  and  therefore  we  are  not  sur- 
prised that  it  should  have  provoked  the  scoffing  remarks  of  a  Rational 
ecclesiastic  twenty  years  afterwards;^  but  to  one  who  possesses  even  a 
faint  measure  of  spiritual  life,  we  know  few  exercises  more  congenial 
or  salutary  than  its  perusal.  It  is  like  passing  from  the  dusty  and 
beaten  path  into  a  garden  full  of  the  most  fragrant  flowers,  from  which 
you  return  still  bearing  about  your  person  some  parts  of  its  odours, 
that  reveal  where  you  have  been.  And  those  who  read  the  book  with 
somewhat  of  this  spiritual  susceptibility,  will  sympathize  with  the 

1  Dr  Sherlock,  in  a  treatise  entitled,  "  A  Discourse  concerning  the  Knowledge 
of  Jesus  Christ,  and  our  Union  and  Communion  with  Him,"  etc.,  1674.  To  wliich 
Owen  replied  in  "  A  Vindication  of  some  Passages  concerning  Communion  with 
God,  from  the  Exceptions  of  William  Sherlock,  Rector  of  St  George's,  Buttolph 
Lane."  The  controversy  drew  a  considerable  number  of  other  combatants  into 
the  field,  and  a[)pears  to  liave  been  protracted  through  a  series  of  years. — Wood's 
Atheu.  Oxon.,  iv.  105,  106. 


HIS  RETIEEMENT  AND  LAST  DAYS.  LXXIII 

glowing  words  of  Daniel  Burgess  regarding  it :  "  Alplionsus,  king 
of  Spain,  is  said  to  have  found  food  and  physic  in  reading  Livy ;  and 
Ferdinand,  king  of  Sicily,  in  reading  Quintus  Curtius; — but  thou 
hast  here  nobler  entertainment,  vastly  richer  dainties,  incomparably 
more  sovereign  medicines:  I  had  almost  said,  the  very  highest  of 
angel's  food  is  here  set  before  thee ;  and,  as  Pliny  speaks,  '  Permista 
deliciis  auxilia,' — things  that  minister  unto  grace  and  comfort,  to  holy 
life  and  liveliness."^ 

In  the  same  year  Owen  was  engaged  in  an  important  and  pro- 
tracted controversy  on  the  subject  of  schism,  which  drew  forth  from 
him  a  succession  of  publications,  and  exposed  him  to  the  assaults  of 
many  adversaries.  Foster  has  sarcastically  remarked  on  the  great 
convenience  of  having  a  number  of  words  that  will  answer  the  pur- 
poses of  ridicule  or  reprobation,  without  having  any  precise  meaning 
attached  to  them;^  and  the  use  that  has  commonly  been  made  of  the 
obnoxious  term,  "  Schism,"  is  an  illustration  in  point.  Dominant  reli- 
gious parties  have  ever  been  ready  to  hurl  this  hideous  weapon  at 
those  who  have  separated  from  them,  from  whatever  cause;  and  the 
plnrase  has  derived  its  chief  power  to  injure  from  its  vagueness.  The 
Church  of  Rome  has  flung  it  at  the  Churches  of  the  Reformation,  and 
the  Reformed  Churches  that  stand  at  different  degrees  of  distance  from 
Rome,  have  been  too  ready  to  cast  it  at  each  other.  Owen  and  his 
friends  now  began  to  feel  the  injurious  effects  of  this,  in  the  frequent 
application  of  the  term  to  themselves;  and  he  was  induced,  in  con- 
sequence, to  write  on  the  subject,  with  the  view  especially  of  distin- 
guishing between  the  scriptural  and  the  ecclesiastical  use  of  the 
term,  and,  by  simply  defining  it,  to  deprive  it  of  its  mischievous  power. 
This  led  to  his  treatise,  "  Of  Schism ;  the  true  nature  of  it  discovered, 
and  considered  with  reference  to  the  present  differences  in  religion:" 
in  which  he  shows  that  schism,  as  described  in  Scripture,  consists  in 
"  causeless  differences  and  contentions  amongst  the  members  of  a 
particular  church,  contrary  to  that  love,  prudence,  and  forbearance, 
which  are  required  of  them  to  be  exercised  among  themselves,  and 
towards  one  another."^  From  this  two  consequences  followed; — 
that  separation  from  any  church  was  not  in  its  own  nature  schism ; 
and  that  those  churches  which,  by  their  corruption  or  tyranny,  ren- 
dered separation  necessary,  were  the  true  schismatics:  so  that,  as 
Vincent  Alsop  wittily  remarked,  "  He  that  undertakes  to  play  this 
gi'eat  gun,  had  need  to  be  very  careful  and  spunge  it  well,  lest  it  fire 
at  home.""*     It  is  one  of  Dr  Owen's  best  controversial  treatises,  being 

'  Preface  to  the  reader.  »  Essay  on  the  application  of  the  epithet  Romantic. 

8  See  his  work,  "  Of  Schism,"  chap.  ii. 

*  Melius  Inquirend.,  p.  209.  Orme,  p.  199.  "Wood's  description  of  Alsop  makes 
one  suspect  tliat  he  had  smarted  from  his  ^vit  :  "  A  Nonconforming  minister,  who, 
since  the  death  of  their  famous  A .  Marvell,  hath  been  quibbler  and  punner  in  ordi- 


LXXIV  LIFE  OF  DR  OWEN. 

exhaustive,  and  yet  not  marked  by  that  discursiveness  which  is  the 
fault  of  some  of  his  writings,  and  bringing  into  play  some  of  his 
greatest  excellencies  as  a  writer, — his  remarkable  exegetical  talent, 
his  intimate  knowledge  of  Scripture,  and  mastery  of  the  stores  of 
ecclesiastical  history.  Dr  Hammond  replied  to  him  from  among  the 
Episcopalians,  and  Cawdrey  from  among  the  Presbyterians, — a  stormy 
petrel,  with  whose  spirit,  Owen  remarks,  the  Presbyterians  in  general 
had  no  sympathy;  but  Owen  remained  unquestionable  master  of  the 
field.^ 

It  was  not  thus  with  the  controversy  which  we  have  next  to  de- 
scribe. Owen  had  prepared  a  valuable  little  essay, — "  Of  the  Divine 
Original,  Authority,  Self-evidencing  Light  and  Power  of  the  Scrip- 
tures ;  with  an  answer  to  that  inquiry.  How  we  know  the  Scriptures 
to  be  the  word  of  God?"  the  principal  design  of  which,  as  its  title  so 
far  indicates,  was  to  prove  that,  independently  altogether  of  its  exter- 
nal evidence,  the  Bible  contains,  in  the  nature  of  its  truths  and  in  their 
efficacy  on  the  mind,  satisfactory  evidence  of  the  divine  source  from 
which  it  has  emanated ; — an  argument  which  was  afterwards  nobly 
handled  by  Halyburton,  and  which  has  recently  been  illustrated 
and  illuminated  by  Dr  Chalmers  with  his  characteristic  eloquence, 
in  one  of  the  chapters  of  his  "Theological  Institutes." '^  In  this  essay 
he  had  laid  down  the  position,  that  "  as  the  Scriptures  of  the  Old 
and  New  Testament  were  immediately  and  entirely  given  out  by  God 
himself, — his  mind  being  in  them  represented  to  us  without  the  least 
interveniency  of  such  mediums  and  ways  as  were  capable  of  giving 
change  or  alteration  to  the  least  iota  or  syllable, — so,  by  his  good  and 
merciful  providential  dispensation,  in  his  love  to  his  Word  and  church, 
his  Word  as  first  given  out  by  him  is  preserved  unto  us  entire  in 
the  original  languages."'  It  happened  that  while  this  essay  was  in 
the  press,  the  Prolegomena  and  Appendix  of  Walton's  invaluable 
and  immortal  work,  the  "  London  Polyglott,"  came  into  Owen's 
hands.  But  when  he  glanced  at  the  formidable  array  of  various 
readings,  which  was  presented  by  Walton  and  his  coadjutors  as  the 
result  of  their  collation  of  manuscripts  and  versions,  he  became 
alarmed  for  his  principles,  imagined  the  authority  of  the  Scriptures 
to  be  placed  in  imminent  jeopardy,  and,  in  an  essay  which  he  entitled, 
"  A  Vindication  of  the  Purity  and  Integrity  of  the  Hebrew  and 

nary  to  the  Dissenting  party,  though  he  comes  much  short  of  that  person." — Athen. 
Oxen.,  iv.  106. 

'  The  other  writings  drawn  from  Owen  in  tliis  controversy  were  provoked  by 
Cawdrey. — 1.  A  Review  of  the  true  Nature  of  Schism,  with  a  Vindication  of  the 
Congregational  Churches  in  England  from  the  imputation  thereof,  unjustly  charged 
on  them  by  Mr  Daniel  Cawdrey,  1G57.  2.  An  Answer  to  a  late  Treatise  of  Mr 
Cawdrey  about  the  Nature  of  Seiiism,  165S,  prefixed  to  a  Defence  of  Mr  John 
Cotton,  &c.,  against  Cawdrey,  written  by  himself,  and  edited  by  Owen. 

*  Theological  Institutes,  x.  b.  iii.  ch.  6.  '  P.  153,  duod.  ed. 


HIS  RETIREMENT  AND  LAST  DAYS.  LXXV 

Greek  Texts  of  tile  Old  and  New  Testaments,  in  some  considerations 
on  the  Prolegomena  and  Appendix  to  the  late  Biblia  Polyglotta/'^ 
rashly  endeavoured  to  prove  that  Walton  had  greatly  exaggerated  the 
number  of  various  readings,  and  insinuated  his  apprehension,  that  if 
Walton's  principles  were  admitted,  they  would  lead,  by  a  very  direct 
course,  to  Popery  or  Infidelity.  It  is  needless  to  say  how  undeniable 
is  the  fact  of  various  readings ;  how  utterly  groundless  were  the  fears 
which  Dr  Owen  expressed  because  of  them ;  and  how  much  the  labours 
of  learned  biblicists,  in  the  region  which  was  so  nobly  cultivated  by 
Walton  and  his  associates,  have  confirmed,  instead  of  disturbing  our 
confidence  in  the  inspired  canon.^  And  yet  it  is  not  difficult  to 
understand  how  the  same  individual,  who  was  unsurpassed,  perhaps 
unequalled,  in  his  own  age  in  his  knowledge  of  the  subject-matter  of 
revelation,  should  have  been  comparatively  uninformed  on  questions 
which  related  to  the  integrity  of  the  sacred  text  itself.  The  error  of 
Owen  consisted  in  making  broad  assertions  on  a  subject  on  which  he 
acknowledged  himself  to  be,  after  all,  but  imperfectly  informed ;  and, 
from  a  mere  a  priori  ground,  challenging  facts  that  were  sustained 
by  very  abundant  evidence,  and  charging  those  facts  with  the  most 
revolting  consequences.  Let  those  theologians  be  warned  by  it,  who, 
on  the  gi'ound  of  preconceived  notions  and  incorrect  interpretations 
of  Scripture,  have  called  in  question  some  of  the  plainest  discoveries 
of  science ;  and  be  assured  that  truth,  come  from  what  quarter  it  may, 
can  never  place  the  Word  of  God  in  jeopardy. 

Walton  saw  that  he  had  the  advantage  of  Owen,  and  in  "  The 
Considerator  Considered,  and  the  Biblia  Polyglotta  Vindicated,"  suc- 
cessfully defended  his  position,  and  did  what  he  could  to  hold  Owen 
up  to  the  ridicule  of  the  learned  world.  Though  he  was  Owen's 
victor  in  this  controversy,  yet  the  arrogance  of  his  bearing  excites  the 
suspicion  that  something  more  than  learned  zeal  bore  him  into  the 
contest,  and  that  the  exasperated  feelings  of  the  ecclesiastic  made 
him  not  unwilling  to  humble  this  leader  and  champion  of  the  Puri- 
tans in  the  dust.  The  respective  merits  of  the  two  combatants  in 
this  contest,  which  excited  so  much  commotion  in  the  age  in  which 
it  occurred,  are  admirably  remarked  on  by  Dr  Chalmers:  "The  most 
interesting  collision  upon  this  question  that  I  know  of,  between  unhke 
men  of  unlike  minds,  was  that  between  the  most  learned  of  our 
Churchmen  on  the  one  hand,  Brian  Walton,  author,  or  rather  editor, 
of  tbe  *  London  Polyglott,'  and  the  most  talented  and  zealous  of  our 
sectarians  on  the  other,  Dr  John  Owen.     The  latter  adventured  him- 

'  Ower  published  a  third  tract  in  this  little  volume,  "  Exercitationes  adversus 
Fanaticos,"  in  which  he  handled  tiie  Quakers  with  some  severity. 

'  Marsh's  Michaelis,  i.  ch.  vi.  Taylor's  History  of  the  Transmission  of  Ancient 
Books;  appendix. 


LXXVI  LIFE  OF  DR  OWEN. 

self  most  raslily  into  a  combat,  and  under  a  false  alarm  for  tlie  results 
of  the  erudition  of  the  former;  and  the  former  retorted  contemptu- 
ously upon  his  antagonist,  as  he  would  upon  a  mystic  or  enthusiastic 
devotee.  The  amalgamation  of  the  two  properties  thus  arrayed  in 
hostile  conflict,  would  have  just  made  up  a  perfect  theologian.  It 
would  have  been  the  wisdom  of  the  letter  in  alliance  with  the  wisdom 
of  the  Spirit;  instead  of  which  I  know  not  what  was  most  revolting, — 
the  lordly  insolence  of  the  prelate,  or  the  outrageous  violence  of  the 
Puritan.  In  the  first  place,  it  was  illiterate  in  Owen,  to  apprehend 
that  the  integrity  of  the  Scripture  would  be  unsettled  by  the  exposure, 
in  all  their  magnitude  and  multitude,  of  its  various  readings ;  but  in 
the  second  place,  we  stand  in  doubt  of  Walton's  spirit  and  his  seri- 
ousness, when  he  groups  and  characterizes  as  the  new-light  men 
and  ranting  enthusiasts  of  these  days,  those  sectaries,  many  of  whom, 
though  far  behind  him  in  the  lore  of  theology  as  consisting  in  the 
knowledge  of  its  vocables,  were  as  far  before  him  in  acquaintance 
with  the  subject-matter  of  theology,  as  consisting  of  its  doctrines,  and 
of  their  application  to  the  wants  and  the  principles  of  our  moral 
nature."^ 

About  the  time  of  his  emerging  from  this  unfortunate  controversy, 
Owen  gave  to  the  world  his  work  on  Temptation, — another  of  those 
masterly  treatises  in  which  he  "  brings  the  doctrines  of  theology  to 
bear  on  the  wants  and  principles  of  our  moral  nature,"  and  from  which 
whole  paragraphs  flash  upon  the  mind  of  the  reader  with  an  influence 
that  makes  him  feel  as  if  they  had  been  written  for  himself  alone. 

In  his  preface  to  that  work,  Owen  (no  doubt  reflecting  his  impres- 
sions of  public  events)  speaks  of  "  providential  dispensations,  in  refer- 
ence to  the  public  concernments  of  these  nations,  as  perplexed  and 
entangled, — the  footsteps  of  God  lying  in  the  deep,  where  his  paths  are 
not  known."  And  certainly  the  rapid  and  turbulent  succession  of 
changes  that  took  place  soon  after  the  removal  of  Cromwell's  presid- 
ing genius  from  the  helm,  might  well  fill  him  with  deepening  anxiety 
and  alarm.  These  changes  it  is  not  our  province  minutely  to  trace. 
Richard's  feeble  hand,  as  is  well  known,  proved  itself  unfit  to  control 
the  opposing  elements  of  the  state ;  and  a  few  months  saw  him  return, 
not  unwillingly,  to  the  unambitious  walks  of  private  life.^  Owen  has 
been  charged  with  taking  part  in  the  schemes  which  drove  Richard 
from  the  Protectorate ;  but  the  charge  proceeded  upon  a  mere  impres- 
sion of  Dr  Manton's,  produced  from  hearing  the  fragment  of  a  conver- 
sation, and  was  repeatedly  and  indignantly  denied  by  Owen  during  his 

*  Institutes  of  Theology,  i.  287 — On  Scripture  Criticism. 

'  Owen's  seriiion,  "  A  Gospel  Profession,  the  Glory  of  a  Nation,"  Isa.  iv.  5,  was 
preached  before  Richard's  Parliament.  Soon  after,  he  preached  before  the  Long 
Parliament;  and  this  was  the  last  occasion  in  which  he  was  invited  to  officiate 
before  such  an  assemblage.     This  sermon  has  not  been  preserved. 


HIS  RETIREMENT  AND  LAST  DAYS.  LXXVH 

life.^  Then  followed  the  recalling  of  that  remnant  of  the  Long  Parlia- 
ment which  had  been  dispersed  by  Cromwell, — a  measure  which  Owen 
advised,  as,  on  the  whole,  the  most  likely  to  secure  the  continuance 
of  an  unrestricted  liberty.  But  the  Parliament,  unwilling  to  obey 
the  dictation  of  a  dominant  party  in  the  army,  was  once  more  dis- 
persed by  force,  while  the  army  itself  began  to  be  divided  into  ambi- 
tious factions.  A  new  danger  threatened  from  the  north.  General 
Monk,  marking  the  state  of  things  in  England,  and  especially  the 
divided  condition  of  the  army,  was  making  preparations  to  enter 
England.  What  were  his  designs?  At  one  period  he  had  befriended 
the  Independents,  but  latterly  he  had  sided  with  the  powerful  body 
of  the  Presbyterians.  Would  he  now,  then,  endeavour  to  set  up  a  new 
Protectorate,  favouring  the  Presbyterians  and  oppressing  other  sects? 
or  would  he  throw  his  sword  into  the  scale  of  the  Royalists,  and  bring 
back  the  Stuarts?  A  deputation  of  Independent  ministers,  consisting 
of  Caryl  and  others,  was  sent  into  Scotland,  bearing  a  letter  to  Monk 
that  had  been  written  by  Owen,  representing  to  him  the  injustice 
of  his  entering  England,  and  the  danger  to  which  it  would  expose 
their  most  precious  liberties.  But  the  deputies  returned,  unable  to 
influence  his  movements,  or  even  to  penetrate  his  ultimate  designs. 
Owen  and  his  friends  next  endeavoured  to  arouse  the  army  to  a  vi- 
gorous resistance  of  Monk,  and  even  offered  to  raise  c^'l 00,000  among 
the  Independents  for  their  assistance ; — but  they  found  the  army 
divided  and  dispirited ;  and  Monk,  gradually  approaching  London, 
entered  it  at  length,  not  only  unresisted,  but  welcomed  by  thousands, 
the  Lon^r  Parliament  having  again  found  courage  to  resume  its  sit- 
tings.  In  a  short  while  the  Long  Parliament  was  finally  dissolved  by 
its  own  consent,  and  soon  after  tlie  Convention  Parliament  assembled. 
Monk  at  length  threw  off  his  hitherto  impenetrable  disguise,  and  ven- 
tured to  introduce  letters  from  Charles  Stuart.  It  was  voted,  at  his 
instigation,  that  the  ancient  constitution  of  King,  Lords,  and  Com- 
mons, should  be  restored,  and  Charles  invited  back  to  the  throne  of 
his  ancestors;  and  the  great  majority  of  the  nation,  weary  of  the  years 
of  faction  and  turbulence,  hailed  the  change  with  joy.  But  in  the 
enthusiasm  of  the  moment,  no  means  were  taken  to  secure  an  adjust- 
ment of  those  vital  questions  which  had  been  agitated  between  the 
people  and  the  cro^vn.     The  act,  therefore,  which  restored  the  king, 

'  Dr  Manton  declared,  that  at  "Wallingford  House  he  heard  Dr  Owen  say  with 
velieineiice,  "  He  must  come  down,  and  he  shall  come  down  ;"  and  this  was  under- 
stood to  refer  to  Richard; — but  it  is  material  to  notice  that  Dr  Manton  did  not  so 

understand   it  till  after  the  event Palmer's  note  to  Calamy's  Life  of  Owen. 

Noncon.  Mem.,  i.  201.  Add  to  this  Owen's  solemn  denial  of  the  charjre,  Vindic. 
of  Animadversions  on  Fiat  Lux,  p.  127;  and  the  testimony  of  a  "  worthy  minis- 
ter," preserved  by  Asty,  that  Dr  Owen  was  against  the  pulling  down  of  Richard, 
and  that  his  dissatisfaction  at  what  they  were  doing  at  Wallingford  House  was 
such  as  to  drive  him  into  illness. — Asty,  p.  xix. 

VOL.   I.— 6 


LXXVIII  LIFE  OF  DE  OWEN. 

restored  the  laws,  both  civil  and  ecclesiastical,  to  the  state  in  wliich 
they  had  been  at  the  commencement  of  the  war,  re-established  the 
hierarchy,  and  constituted  all  classes  of  separatists  a  proscribed  class; 
and  Owen  and  his  party  had  little  to  trust  to  for  the  continuance  of 
their  religious  hberties  but  the  promise  of  Charles  at  Breda,  that  he 
"would  have  a  respect  to  tender  consciences."^  A  little  time  sufficed 
to  show  that  the  king's  word  was  but  a  miserable  security;  and  the 
beautiful  words  of  Baxter  now  began  to  be  fulfilled  in  their  darkest 
part:  "Ordinarily,  God  would  have  vicissitudes  of  summer  and  winter, 
day  and  night,  that  the  church  may  grow  externally  in  the  summer 
of  prosperity,  and  internally  and  radically  in  the  winter  of  adversity ; 
yet  usually  their  night  is  longer  than  their  day,  and  that  day  itself 
hath  its  storms  and  tempests."  The  night  was  now  coming  to  the 
Puritans. 

A  few  months  before  the  restoration  of  Charles,  Owen  had  been 
displaced  from  the  deanery  of  Christ  Chvirch,  and  thus  his  last  offi- 
cial connection  with  Oxford  severed.  He  now  retired  to  his  native 
village  of  Stadham  in  the  neighbourhood,  where  he  had  become  the 
j)roprietor  of  a  small  estate.  During  his  vice-chancellorship,  it  had 
been  his  custom  to  preach  in  this  place  on  the  afternoons  of  those 
Sabbaths  in  which  he  was  not  employed  at  St  Mary's;  and  a  little 
congregation  which  he  had  gathered  by  this  means  now  joyfully  wel- 
comed him  among  them  as  their  pastor.  It  was  probably  while  at 
Stadham  that  he  finished  the  preparation  of  one  of  his  most  elaborate 
theological  works,  whose  title  will  supply  a  pretty  accurate  idea  at 
once  of  its  general  plan  and  of  its  remarkable  variety  of  matter, — 
"  Theologoumena,  etc. ;  or,  six  books  on  the  nature,  rise,  progi-ess,  and 
study  of  true  theology.  In  which,  also,  the  origin  and  growth  of  true 
and  false  religious  worship,  and  the  more  remarkable  declensions  and 
restorations  of  the  church  are  traced  from  their  first  sources.  To 
which  are  added  digressions  concerning  universal  grace, — the  origin 
of  the  sciences, — notes  of  the  Roman  Church, — the  origin  of  letters, — 
the  ancient  HebreAV  letters, — Hebrew  punctuation, — versions  of  the 
Scriptures, — Jewish  rites,"  etc.  It  is  matter  of  regret  that  the  "  Theo- 
logoumena" has  hitherto  been  locked  up  in  the  Latin  tongiie;  for 
though  parts  have  been  superseded  by  more  recent  works,  there  is  no 
book  in  the  English  language  that  occupies  the  wide  field  over  which 
Owen  travels  with  his  usual  power,  and  scatters  around  him  his 
learned  stores.^ 

In  all  likelihood  Owen  hoped  that  he  would  be  permitted  to  re- 
main unmolested  in  his  quiet  village,  and  that  his  very  obscurity 

'  Neal,  iv.  191-220.     Vaughan's  Stuart  Dynasty,  ii.  266-271. 

*  A  portion  of  the  "Tlicologoumeiia"  was  translated  and  published  by  the  Rev. 
.T.  Craig  of  Avonbridge  in  Scotland;  but  the  encouragement  was  not  such  as  to  in- 
duce liiin  to  persevere. 


HIS  RETIllE.MENT  AND  LAST  DAYS.  LXXIX 

would  prove  his  protection ;  but  lie  bad  miscalculated  tbe  leniency  of 
tbe  new  rulers.  An  act  passed  against  tbe  Quakers,  declared  it  illegal 
for  more  tban  five  persons  to  assemble  in  any  unautborized  place  for  re- 
ligious worship ;  and  this  act  admitting  of  application  to  all  separatists, 
soon  led  to  the  expulsion  of  Owen  from  bis  charge,  and  to  tbe  disper- 
sion of  bis  little  flock.^  In  a  little  while  he  saw  himself  surrounded  by 
many  companions  in  tribulation.  Tbe  Presbyterians,  who  had  shown 
such  eagerness  for  the  restoration  of  Charles  to  bis  throne,  naturally 
expected  that  such  measures  would  be  taken  as  would  comprehend 
them  within  tbe  establishment,  -without  doing  violence  to  their  con- 
scientious difficulties;  and  Charles  and  bis  ministers  flattered  tbe 
hope  so  long  as  they  thought  it  unsafe  to  despise  it ;  but  it  was  not 
long  ere  tbe  Act  of  Uniformity  drove  nearly  two  thousand  of  them 
from  their  churches  into  persecution  and  poverty,  and  brought  once 
more  into  closer  fellowship  with  Owen  those  excellent  men  whom  lie 
bad  continued  to  love  and  esteem  in  the  midst  of  all  their  mutual  dif- 
ferences. 

Sir  Edward  Hyde,  the  future  Lord  Clarendon,  was  now  lord 
chancellor,  and  the  most  influential  member  of  the  government,  and 
means  were  used  to  obtain  an  interview  between  Owen  and  him,  with 
the  view,  it  is  probable,  of  inducing  him  to  relax  tbe  growing  severity 
of  bis  measures  against  tbe  Nonconformists.  But  the  proud  minister 
was  inexorable.  He  insisted  that  Owen  should  abstain  from  preach- 
ing; but  at  the  same  time,  not  ignorant  of  tbe  great  talents  of  the 
Puritan,  strongly  urged  him  to  employ  his  pen  at  tbe  present  junc- 
ture in  writing  against  Popery.  Owen  did  not  comply  with  the  first 
part  of  the  injunction,  but  continued  to  preach  in  London  and  else- 
where, to  little  secret  assemblies,  and  even  at  times  more  publicly, 
when  the  vigilance  of  informers  was  relaxed,  or  the  winds  of  persecu- 
tion blew  for  a  little  moment  less  fiercely.  But  circumstances  soon 
put  it  in  his  power  to  comply  with  tbe  latter  part  of  it ;  and  those 
circumstances  are  interestinof,  both  as  illustrative  of  the  character  of 
Owen  and  of  the  spirit  and  tendencies  of  tbe  times. 

John  Vincent  Cane,  a  Franciscan  friar,  had  published  a  book 
entitled,  "  Fiat  Lux ;  or,  a  Guide  in  Differences  of  Keligion  betwixt 
Papist  and  Protestant,  Presbyterian  and  Independent;"  in  which, 
under  the  guise  of  recommending  moderation  and  charity,  he  invites 
men  over  to  tbe  Church  of  Home,  as  the  only  infallible  remedy  for 
all  church  divisions.  The  work  falling  in  to  some  extent  with  tbe 
current  of  feeling  in  certain  quarters,  had  already  gone  through  two 
impressions  ere  it  reached  the  hands  of  Owen,  and  is  believed  to 
have  been  sent  to  him  at  length  by  Clarendon.  Struck  with  the 
subtle  and  pernicious  character  of  tbe  work,  whose  author  be  de- 
'  Wood's  Athen.  Oxon.,  iv.  100. 


LXSX  LIFE  OF  DR  OWEN. 

scribes  as  "  a  Naphtali  speaking  goodly  words,  but  while  his  voice 
was  Jacob's  voice,  his  hands  were  the  hands  of  Esau,"  Owen  set  him- 
self to  answer  it,  and  soon  produced  his  "  Animadversions  on  Fiat 
Lux,  by  a  Protestant ; "  which  so  completely  exposed  its  sophistries 
and  hidden  aims,  as  to  make  the  disconcerted  friar  lose  his  temper.  The 
friar  replied  in  a  "  Vindication  of  Fiat  Lux," — in  which  he  betrayed 
a  vindictive  wish  to  detect  his  opponent,  and  bring  upon  him  the  re- 
sentment of  those  in  power ;  describing  him  as  "  a  part  of  that  dismal 
tempest  which  had  borne  all  before  it, — not  only  church  and  state, 
but  reason,  right,  honesty,  and  all  true  religion."^  To  which  Owen 
rejoined,  now  manfully  giving  his  name,  and,  according  to  his  custom, 
not  satisfied  with  answering  his  immediate  opponent,  entered  largely 
into  the  whole  Popish  controversy.  Few  things  are  more  remarkable 
in  Owen  than  the  readiness  with  which  he  could  thus  summon  to  his 
use  the  vast  stores  of  his  accumulated  learning. 

But,  even  after  this  good  service  had  been  done  to  the  common 
cause  of  Protestantism,  there  seemed  a  danger  that  this  second  work 
would  not  be  permitted  to  be  published ;  and  it  is  curious  to  notice 
the  nature  of  the  objections,  and  the  quarter  whence  they  came. 
The  power  of  licensing  books  in  divinity  was  now  in  the  hands  of 
the  bishops;  and  they  were  found  to  have  two  weighty  objections  to 
Owen's  treatise.  First,  That  in  speaking  of  the  evangelists  and 
apostles,  and  even  of  Peter,  he  withheld  from  them  the  title  of 
"  saint;"  and,  secondly,  That  he  had  questioned  whether  it  could  be 
proved  that  Peter  had  ever  been  at  Pome.  Owen's  treatment  of 
these  objections  was  every  way  worthy  of  himself.  In  reference  to 
the  former,  he  reminded  his  censors  that  the  titles  of  evangelist  and 
apostle  were  superior  to  that  of  saint,  inasmuch  as  this  belonged  to 
all  the  people  of  God ;  at  the  same  time,  he  expressed  his  willingness 
to  yield  this  point.  But  the  second  he  could  only  yield  on  one  con- 
dition,— namely,  that  they  would  prove  that  he  had  been  mistaken. 
Owen's  book  at  length  found  its  way  to  the  press;  not,  however, 
through  the  concessions  of  the  bishops,  but  through  the  command  of 
Sir  Edward  Nicolas,  one  of  the  principal  secretaries  of  state,  who 
interposed  to  overrule  their  scruples.*" 

Dr  Owen's  reputation  was  greatly  extended  by  these  writings ;  and 
this  led  to  a  new  interview  with  Clarendon,  His  lordship  acknow- 
ledged that  he  had  done  more  for  the  cause  of  Protestantism  than 
any  other  man  in  England;  and,  expressing  his  astonishment  that 
so  learned  a  man  should  have  been  led  away  by  "  the  novelty  of 
Independency,"  held  out  to  him  the  hope  of  high  preferment  in  the 
church  if  he  would  conform.  Owen  undertook  to  prove,  in  answer 
to  any  bishop  that  he  might  appoint,  that  the  Independent  form  of 
*  Vindic.  of  Animad.  on  Fiat  Lux,  p.  10.  "  Asty,  pp.  xxiii.,  xxiv. 


HIS  RETIREMENT  AND  LAST  DAYS.  LXXXI 

church  order,  instead  of  being  a  novelty,  was  the  only  mode  of 
government  in  the  church  for  the  first  two  centuries;  and  as  for 
his  wish  to  bestow  upon  him  ecclesiastical  honours,  what  he  had  to 
ask  for  himself  and  his  brethren  was,  not  preferment  within  the 
church,  but  simple  toleration  without  it.  The  dazzling  bait  of  a  mitre 
appears  to  have  been  set  before  all  the  leading  Nonconformists ;  but  not 
one  of  them  yielded  to  its  lure.^  This  led  the  chancellor  to  inquire 
what  was  the  measure  of  toleration  he  had  to  ask ; — to  which  Owen 
is  reported  to  have  answered,  "  Liberty  for  all  who  assented  to  the 
doctrine  of  the  Church  of  England."  This  answer  has  been  remarked 
on  by  some  at  the  expense  of  his  consistency  and  courage ;  and  the 
explanation  has  been  suggested,  that  he  now  asked  not  all  that  he 
wished,  but  all  that  there  was  the  most  distant  hope  of  receiving. 
It  should  be  remembered,  however,  in  addition,  that  many  of  the 
most  liberal  and  enlightened  men  among  the  Nonconformists  of  those 
days  objected  to  the  full  toleration  of  Papists;^  not,  indeed,  on  reli- 
gious, but  on  political  grounds; — both  because  they  were  the  subjects 
of  a  foreign  power,  and  because  of  the  bearings  of  the  question  on 
the  succession  of  the  Duke  of  York  to  the  throne;  and  also,  that 
Owen's  plan  would  actually  have  comprehended  in  it  almost  the 
whole  of  the  Protestant  Nonconformists  of  that  age. 

A  more  honourable  way  of  deliverance  from  his  troubles  than 
conformity  was,  about  the  same  time,  presented  to  Dr  Owen,  in  an 
earnest  invitation  from  the  first  Congregational  church  of  Boston,  in 
New  England,  to  become  their  pastor.  They  had  "  seen  his  labours, 
and  heard  of  the  grace  and  wisdom  communicated  to  him  from  the 
Father  of  lights;"  and  when  so  many  candles  were  not  permitted  to 
shine  in  England,  they  were  eager  to  secure  such  a  burning  light  for 
their  infant  colony.  It  does  not  very  clearly  appear  what  sort  of 
answer  Owen  returned.  One  biographer  represents  him  as  willing 
to  go,  and  as  even  having  some  of  his  property  embarked  in  a  vessel 
bound  for  New  England,  when  he  was  stopped  by  orders  of  the 
court;  others  represent  him  as  unwilling  to  leave  behind  him  the 
struggling  cause,  and  disposed  to  wait  in  England  for  happier  days.' 

But  neither  the  representations  of  Owen  nor  of  others  who  were 
friendly  to  the  Nonconformists,  had  any  influence  in  changing  the 
policy  of  those  who  Avere  now  in  power.  The  golden  age  to  which 
Clarendon  and  his  associates  sought  to  bring  back  the  government 

*  "  I  am  informed,"  says  the  author  of  the  Anonymous  Memoir,  "  hy  one  of  the 
Doctor's  relations,  that  King  Cliarles  II.  offered  him  a  bishopric  ;  but  no  worldly 
honour  or  advantage  could  prevail  on  the  Doctor  to  change  his  principles.'  — 
P.  xxii. 

*  Owen's  Discourse  of  Toleration,  pasum.. 

'  Anthony  Wood  is  amusingly  cynical  in  his  account  of  this  matter  :  "  Upon 
this  our  author  resolved  to  go  to  New  England;  but  since  that  time,  the  wind  was 
never  in  a  right  point  for  a  voyage." — Wood's  Athen.  Oxon.,  iv.  100. 


LXXXII  LIFE  OF  DR  OWEX. 

aud  the  country,  was  tliat  of  Laud,  with  all  the  tortures  of  the  Star 
Chamber,  the  dark  machinery  of  the  High  Commission,  and  the  dread 
alternative  of  abject  conformity,  or  proscription  and  ruin.  And  the 
licentious  Charles,  while  affecting  at  times  a  greater  liberality,  joined 
with  his  ministers  in  their  worst  measures ;  either  from  a  secret  sym- 
pathy with  them,  or,  as  is  more  probable,  from  a  hope  that  the  ranks 
of  Nonconformity  would  at  length  be  so  greatly  swelled  as  to  render 
a  measure  of  toleration  necessary  that  would  include  in  it  the  Ro- 
manist along  with  the  Puritan.  Pretexts  were  sought  after  and  eagerly 
seized  upon,  in  order  to  increase  the  rigours  of  persecution ;  and  new 
acts  passed,  such  as  the  Conventicle  Act,  which  declared  it  penal  to 
liold  meetings  for  worship,  even  in  barns  and  highways,  and  offered 
high  rewards  te  informers, — and  whose  deliberate  intention  was,  either 
to  compel  the  sufferers  to  conformity,  or  to  goad  them  onto  violence 
and  crime. 

In  the  midst  of  these  gTOwing  rigours,  which  were  rapidly  filling 
the  prisons  with  victims,  and  crowding  the  emigrant  ships  with  exiles, 
the  plague  appeared,  sweeping  London  as  with  a  whirlwind  of  death. 
Then  it  was  seen  who  had  been  the  true  spiritual  shepherds  of  the 
people,  and  who  had  been  the  strangers  and  the  hirelings.  The  cleri- 
cal oppressors  of  the  Puritans  fled  from  the  presence  of  the  plague, 
while  the  proscribed  preachers  emerged  from  their  hiding-places, 
shared  the  dangers  of  that  dreadful  hour,  addressed  instruction 
and  consolation  to  the  perishing  and  bereaved,  and  stood  between 
the  living  and  the  dead,  until  the  plague  was  stayed.  One  thing, 
however,  had  been  disclosed  by  these  occurrences ;  and  tliis  was  the 
undiminished  influence  of  the  Nonconformist  pastors  over  their 
people,  and  the  increased  love  of  their  people  to  them ;  nor  could  the 
pastors  ever  be  cut  off  from  the  means  of  temporal  support,  so  long 
as  intercourse  between  them  and  their  people  was  maintained.  This 
led  to  the  passing  of  another  act,  whose  ingenious  cruelty  historians 
have  vied  with  each  other  adequately  to  describe.  In  the  Parliament 
at  Oxford,  which  had  fled  thither  in  order  to  escape  the  ravages  of 
the  plague,  a  law  was  enacted  which  virtually  banished  all  Noncon- 
formist ministers  five  miles  from  any  city,  town,  or  l)orough,  that 
sent  members  to  Parliament,  and  five  miles  from  any  place  whatso- 
ever where  they  had  at  any  time  in  a  number  of  years  past  preached ; 
unless  they  would  take  an  oath  which  it  was  well  known  no  Non- 
conformist could  take,  and  which  the  Earl  of  Southampton  even 
declared,  in  his  place  in  Parliament,  no  honest  man  could  subscribs. 
This  was  equivalent  to  driving  them  into  exile  in  their  own  land ;  and, 
in  addition  to  the  universal  severance  of  the  pastors  from  their  people, 
by  banishing  them  into  remote  rural  districts,  it  exposed  them  not 
only  to  the  caprice  of  those  who  were  the  instruments  of  government. 


HIS  RETIREMENT  AND  LAST  DAYS.  LXXXIII 

and  tc  all  the  vile  acts  of  spies  and  informers,  but  often  to  the  insults 
and  the  violence  of  ignorant  and  licentious  mobs. 

Dr  Owen  suffered  in  the  midst  of  all  these  troubles ;  and  oneanecdote, 
which  most  probably  belongs  to  this  period,  piesents  us  with  another 
picture  of  the  times.  He  had  gone  down  to  visit  his  old  friends  in  the 
neighbourhood  of  Oxford,  and  adopting  the  usual  precautions  of  the  pe- 
riod, had  approached  his  lodging  after  night-fall.  But  notwithstand- 
ing all  his  privacy,  he  was  observed,  and  information  given  of  the  place 
where  he  lay.  Early  in  the  morning,  a  company  of  troopers  came  and 
knocked  at  the  door.  The  mistress  coming  down,  boldly  opened  the 
door,  and  asked  them  what  they  would  have. — "  Have  you  any  lodgers 
in  your  house?"  they  inquired.  Instead  of  directly  answering  their 
question,  she  asked  "  whether  they  were  seeking  for  Dr  Owen?" 
"Yes,"  said  they;  on  which  she  assured  them  he  had  departed  that 
morning  at  an  earlier  hour.  The  soldiers  believing  her  word,  immedi- 
ately rode  away.  In  the  meantime  the  Doctor,  whom  the  woman  really 
supposed  to  have  been  gone,  as  he  intended  the  night  before,  arose, 
and  going  into  a  neighbouring  field,  whither  he  ordered  his  horse  to  be 
brought  to  him,  hastened  away  by  an  unfrequented  path  towards  London. 

A  second  terrible  visitation  of  Heaven  was  needed,  in  order  to 
obtain  for  the  persecuted  Puritans  a  temporary  breathing-time :  and 
this  second  visitation  came.  The  fire  followed  quickly  in  the  footsteps 
of  the  plague,  and  the  hand  of  intolerance  was  for  the  moment  para- 
lyzed, if,  indeed,  its  heart  did  not  for  a  time  relent.  The  greater 
number  of  the  churches  were  consumed  in  the  dreadful  conflagration. 
Large  wooden  houses  called  tabernacles  were  quickly  reared,  amid 
the  scorched  and  blackened  ruins;  and  in  these  the  Nonconformist 
ministers  preached  to  anxious  and  solemnized  multitudes.  The  long 
silent  voices  of  Owen,  and  Manton,  and  Caryl,  and  others,  awoke  the 
remembrance  of  other  times ;  and  earnest  Baxter 

"  Preached  as  though  he  ne'er  should  preach  again; 
And  like  a  dying  man  to  dying  men." 

There  was  no  possibility  of  silencing  these  preachers  at  such  a  mo- 
ment. And  the  fall  of  Clarendon  and  the  disgrace  of  Sheldon  soon 
afterwards  helped  to  prolong  and  enlarge  their  precarious  liberty. 

Many  tracts,  for  the  most  part  published  anonymously,  and  with- 
out even  the  printer's  name,  had  issued  from  Owen's  pen  during  these 
distractmg  years,  having  for  their  object  to  represent  the  impolicy  and 
injustice  of  persecution  for  conscience'  sake.^     He  had  also  published 

'  Of  these  Mr  Orme  enumerates  the  following: — 1.  "An  Account  of  the  Grounds 
and  Reasons  on  which  the  Protestant  Dissenters  Desire  their  Liberty."  2.  "  A 
Letter  concerning  tlie  Present  Excommunications."  3.  "  The  Present  Distresses 
on  Nonconformists  Examined."  4.  "Indulgence  and  Toleration  Considered,  in  a 
Letter  to  a  Person  of  Honour."  5.  "  A  Peace-oflFering,  in  an  Apology  and  liumhle 
Plea  tor  Liberty  of  Conscience." — P.  234. 


LXXXIV  LIEE  OF  DR  OAVEN. 

"  A  Brief  Instruction  in  the  Worship  of  God  and  Discipline  of  the 
Churches  of  the  New  Testament,  by  way  of  question  and  answer," — 
a  title  which  sufficiently  describes  the  book;^  and  some  years  earlier, 
a  well  compacted  and  admirably  reasoned  "Discourse  concerning 
Liturgies  and  their  Imposition,"  which  illustrates  the  principle  on 
which,  when  a  student  at  Oxford,  he  had  resisted  the  impositions  of 
Laud, — a  principle  which  reaches  to  the  very  foundation  of  the  argu- 
ment between  the  High  Churchman  and  the  Puritan.  And  his  pub- 
lications during  the  following  year  show  with  what  untiring  assiduity, 
in  the  midst  of  all  those  outward  storms,  he  had  been  pl3ang  the 
work  of  authorship,  and  lapng  up  rich  stores  for  posterity.  Three 
of  Owen's  best  works  bear  the  date  of  1668. 

First,  there  is  his  treatise  "  On  the  Nature,  Power,  Deceit,  and 
Prevalence  of  Indwelling  Sin  in  Believers ; "  on  which  Dr  Chalmers 
has  well  remarked,  that  "  there  is  no  treatise  of  its  learned  and  pious 
author  more  fitted  to  be  useful  to  the  Christian  disciple ;  and  that  it 
is  most  important  to  be  instructed  on  this  subject  by  one  who  had 
reached  such  lofty  attainments  in  holiness,  and  whose  profound  and 
experimental  acquaintance  with  the  spiritual  life  so  well  fitted  him  for 
expounding  its  nature  and  operations."''  Next  came  his  "  Exposition 
of  the  130th  Psalm," — a  work  which,  as  we  have  already  hinted, 
stood  intimately  connected  with  the  history  of  Owen's  o^vn  inner  hfe; 
and  which,  conducting  the  reader  through  the  turnings  and  wind- 
ings along  many  of  which  he  himself  had  wandered  in  the  season 
of  his  spiritual  distresses,  shows  him  the  way  in  which  he  at  length 
found  peace.  When  Owen  sat  down  to  the  exposition  of  this  psalm, 
it  was  not  with  the  mere  literary  implements  of  study  scattei'ed  around 
him,  or  in  the  spirit  with  which  the  mere  scholar  may  be  supposed  to 
sit  down  to  the  explanation  of  an  ancient  classic ;  but,  when  he  laid 
open  the  book  of  God,  he  laid  open  at  the  same  time  the  book  of  his 
own  heart  and  of  his  own  history,  and  produced  a  book  which,  vnth 
all  its  acknowledged  prolixity,  and  even  its  occasional  obscurity,  is  rich 
in  golden  thoughts,  and  instinct  with  the  living  experience  of  "  one 
who  spake  what  he  knew,  and  testified  what  he  had  seen." 

Then  appeared  the  first  volume  of  Owen's  greatest  work,  his  "  Ex- 
position of  the  Epistle  to  the  Hebrews," — a  work  which  it  would  be 
alike  superfluous  to  describe  or  to  praise.^     For  more  than  twenty 

'  The  publication  of  this  Catechism  gave  occasion  to  proposals  for  imion  among 
the  Presbyterians  and  Independents,  addressed  by  the  sanguine  Baxter  to  Dr 
Owen,  and  led  to  lengthened  correspondence  and  negotiation.  For  reasons  for- 
merly adverted  to,  the  scheme  proved  abortive.  One  of  Owen's  letters  on  tliis 
subject  has  been  preserved,  and  appears  in  the  Appendix.  We  are  not  sure  that 
in  every  part  of  it  we  could  vindicate  the  Doctor's  consistency. 

'  Introductory  Essay  to  Owen  on  Indwelling  Sin,  pp.  xviii.,  xix. 

'  The  second  volume  was  published  in  1674  ;  tlie  tliird  in  16S0;  the  fourth  was 
posthumous,  but  was  left  fit  for  the  press,  and  appeared  in  1684. 


HIS  RETIREMENT  ANJ)  LAST  DAYS.  LXXXV 

years  his  thoughts  had  been  turned  to  the  preparing  of  this  colossal 
commentary  on  the  most  difficult  of  all  the  Pauline  epistles ;  and  at 
length  he  had  given  himself  to  it  with  ripened  powers, — with  the 
gathered  treasures  of  an  almost  universal  reading,  and  with  the 
richer  treasures  still  of  a  deep  Christian  experience.  Not  disdainful 
of  the  labours  of  those  who  had  gone  before  him,  he  yet  found  that 
the  mine  had  been  opened,  rather  than  exhausted ;  and,  as  he  himself 
strongly  expressed  it,  that  "  sufficient  ground  for  renewed  investigation 
had  been  left,  not  only  for  the  present  generation,  but  for  all  them 
that  should  succeed,  to  the  consummation  of  all  things."  The  spirit 
and  manner  in  which  he  pursued  his  work  is  described  by  himself, 
and  forms  one  of  the  most  valuable  portions  of  autobiography  in  all 
Owen's  writings: — 

"  For  the  exposition  of  the  epistle  itself,  I  confess,  as  was  said  before, 
that  I  have  had  thoughts  of  it  for  many  years,  and  have  not  been 
without  regard  to  it  in  the  whole  course  of  my  studies.  But  yet  I 
must  now  say,  that,  after  all  my  searching  and  reading,  prayer  and 
assiduous  meditation  have  been  my  only  resort,  and  by  far  the  most 
useful  means  of  light  and  assistance.  By  these  have  my  thoughts 
been  freed  from  many  an  entanglement,  into  which  the  writings  of 
others  had  cast  me,  or  from  which  they  could  not  deliver  me.  Care- 
ful I  have  been,  as  of  my  life  and  soul,  to  bring  no  prejudicate  sense 
to  the  words, — to  impose  no  meaning  of  my  own  or  other  men's  upon 
them,  nor  to  be  imposed  on  by  the  reasonings,  pretences,  or  curi- 
osities of  any;  but  always  went  nakedly  to  the  Word  itself,  to  learn 
humbly  the  mind  of  God  in  it,  and  to  express  it  as  he  should  enable 
me.  To  this  end,  I  always  considered,  in  the  first  place,  the  sense, 
meaning,  and  import  of  the  words  of  the  text, — their  original  deriva- 
tion, use  in  other  authors,  especially  in  the  LXX.  of  the  Old  Testa- 
ment, in  the  books  of  the  New,  and  particularly  the  writings  of  the 
same  author.  Ofttimes  the  words  expressed  out  of  the  Hebrew,  or 
the  things  alluded  to  among  that  people,  I  found  to  give  much  light 
to  the  words  of  the  apostle.  To  the  general  rule  of  attending  to  the 
design  and  scope  of  the  place,  the  subject  treated  of,  mediums  fixed 
on  for  arguments,  and  methods  of  reasoning,  I  still  kept  in  my  eye 
the  time  and  season  of  writing  this  epistle ;  the  state  and  condition  of 
those  to  whom  it  was  written ;  their  persuasions,  prejudices,  customs, 
light,  and  traditions.  I  kept  also  in  my  view  the  covenant  and  wor- 
ship of  the  church  of  old;  the  translation  of  covenant  privileges  and 
worship  to  the  Gentiles  upon  a  new  account ;  the  course  of  providen- 
tial dispensations  that  the  Jews  were  under;  the  near  expiration  of 
their  church  and  state ;  the  speedy  approach  of  their  utter  abolition 
and  destruction,  with  the  temptations  that  befell  them  on  all  these 
various  accounts ; — without  which  it  is  impossible  for  any  one  justly 


LXXXVI  LIFE  OF  DR  OWEN. 

to  follow  tlie  apostle,  so  as  to  keep  close  to  his  design  or  fully  to  under- 
stand his  meaning."^  The  result  has  been,  a  work  unequalled  in  ex- 
cellence, except,  perhaps,  by  Vitringa's  noble  Commentary  on  Isaiah. 
It  is  quite  true,  that  in  the  department  of  verbal  criticism,  and  even 
in  the  exposition  of  some  occasional  passages,  future  expositors  may 
have  found  Owen  at  fault, — it  is  even  true  that  the  Rabbinical  lore 
with  which  the  work  abounds  does  far  more  to  cumber  than  to  illus- 
trate the  text ;  but  when  all  this  has  been  conceded,  how  amazing  is 
the  power  with  which  Owen  has  unfolded  the  proportions,  and  brought 
out  the  meaning  and  spirit,  of  this  massive  epistle !  It  is  like  some 
vast  minster  filled  with  solemn  light,  on  whose  minuter  details  it  might 
be  easy  to  suggest  improvement;  but  whose  stable  walls  and  noble 
columns  astonish  you  at  the  skill  and  strength  of  the  builder  the 
longer  you  gaze ;  and  there  is  true  sublimity  in  the  exclamation  with 
which  Owen  laid  down  his  pen  when  he  had  finished  it:  "Now,  my 
work  is  done ;  it  is  time  for  me  to  die/'  Perhaps  no  minister  in  Great 
Britain  or  America  for  the  last  hundred  and  fifty  years  has  sat  down 
to  the  exposition  of  this  portion  of  inspired  truth  without  consulting 
Owen's  commentary.  The  appalling  magnitude  of  the  work  is  the 
most  formidable  obstacle  to  its  usefulness ;  and  this  the  author  himself 
seems  to  have  anticipated  even  in  his  own  age  of  ponderous  and  portly 
fohos ;  for  we  find  him  modestly  suggesting  the  possibility  of  treating 
it  as  if  it  were  three  separate  works,  and  of  reading  the  philological, 
or  the  exegetical,  or  the  practical  portion  alone.^  We  are  quite  aware 
that  one  man  of  great  eminence  has  spoken  in  terms  of  disparage- 
ment almost  bordering  on  contempt  of  one  part  of  this  great  work, — 
"  The  Preliminary  Exercitations;"^  but  we  must  remember  Hall's  love 
of  hterary  paradoxes,  in  common  with  the  great  lexicographer  whom 
he  imitated ;  and  those  who  are  familiar  with  the  writings  of  Owen — 
which  Hall  acknowledges  he  was  not, — will  be  more  disposed  to  sub- 
scribe to  the  glowing  terms  in  which  his  great  rival  in  eloquence  has, 
spoken  of  Owen's  Exposition :  "  Let  me  again  recommend  your 
studious  and  sustained  attention,"  says  Dr  Chalmers  to  his  students, 
"to  the  Epistle  to  the  Hebrews;  and  I  should  rejoice  if  any  of 
you  felt  emboldened  on  my  advice  to  grapple  with  a  work  so  pon- 
derous as  Owen's  commentary  on  that  epistle, — a  lengthened  and 
laborious  enterprise,  certainly,  but  now  is  your  season  for  abundant 
labour.  And  the  only  thing  to  be  attended  to  is,  that,  in  virtue  of 
being  well  directed,  it  shall  not  be  wasted  on  a  bulky,  though  at  the 
same  time  profitless  erudition.  I  promise  you  a  himdred-fold  more 
advantage  from  the  perusal  of  this  greatest  work  of  John  Owen,  than 

'  Preface.         ^  Address  to  Christian  Reader,  vol.  ii. 

^  ^[iscellaiieous  Gleanings  from  Hall's  Conversational  Remarks,  by  the  late  Dr 
Bahner  of  13erwick-oa-Tweed.     Hall's  Works,  vi.  147. 


HIS  RETIREMENT  AND  LAST  DAYS.  LXXXVII 

from  the  perusal  of  all  that  lias  been  ^vritten  on  tlie  subject  of  tlie 
heathen  sacrifices.     It  is  a  work  of  gigantic  strength  as  well  as  gigan 
tic  size;  and  he  who  hath  mastered  it  is  very  little  short,  both  in  re 
spect  to  tlie  doctrinal  and  the  practical  of  Christianity,  of  being  an 
erudite  and  accomplished  theologian."^ 

It  has  been  remarked,  that  there  is  no  lesson  so  difficult  to  learn 
as  that  of  tinae  religious  toleration,  for  almost  every  sect  in  turn, 
when  tempted  by  the  power,  has  resorted  to  the  practice  of  persecu- 
tion; and  this  remark  has  seldom  obtained  more  striking  confirma- 
tion than  in  what  was  occurring  at  this  time  in  another  part  of  the 
world.  While  in  England  the  Independents,  and  Nonconformists 
generally,  were  passing  from  one  degi'ee  of  persecution  to  another,  at 
the  hands  of  the  restored  adherents  of  Prelacy ;  the  Independents  of 
New  England  were  perpetrating  even  greater  severities  against  the 
Baptists  and  Quakers  in  that  infant  colony,  Wliipping,  fines,  impri- 
sonment, selling  into  slavery,  were  punishments  inflicted  by  them  on 
thousands  who,  after  all,  did  not  differ  from  their  persecutors  on  any 
pohit  that  was  fundamental  in  religion.  One  of  Owen's  biographers 
has  taken  very  unnecessary  pains  to  show  that  the  conduct  of  these 
churches  had  no  connection  with  their  principles  as  Independents; 
but  this  only  renders  their  conduct  the  more  inexcusable,  and  proves 
how  deeply  rooted  the  spirit  of  intolerance  is  in  human  nature. 
Owen  and  his  friends  heard  of  these  events  with  indignation  and 
shame,  and  even  feared  that  they  might  be  turned  to  their  disadvan- 
tage in  England ;  and,  in  a  letter  subscribed  along  with  him  by  all  his 
brethren  in  London,  faithfully  remonstrated  with  the  New  England 
persecutors.  "  We  only  make  it  our  hearty  request,"  said  they,  "  that 
you  will  trust  God  with  his  truth  and  ways,  so  far  as  to  suspend  all 
rigorous  proceedings  in  corporeal  restraints  or  punishments  on  persons 
that  dissent  from  you,  and  practise  the  principles  of  their  dissent 
without  danger  or  disturbance  to  the  civil  peace  of  the  place,"  Sound 
advice  is  here  given,  but  we  should  have  relished  a  little  more  of  the 
severity  of  stern  rebuke.^ 

We  have  seen  that  the  great  fire  of  London  led  to  a  temporary 
connivance  at  the  public  preaching  of  the  Nonconformist  ministers; 
"  it  being  at  the  first,"  as  Baxter  remarked,  "  too  gross  to  forbid  an 
undone  people  all  public  worship  with  too  great  rigour."^  A  scheme 
was  soon  after  devised  for  giving  to  this  liberty  a  legal  sanction,  and 
which  might  even  perhaps  incorporate  many  of  the  Nonconformists 
with  the  Established  Ciiurch_ — such  men  as  Wilkins,  bislioj)  of  Ches- 

1  Prelections  on  Hill's  Lectures.     Chalmers's  Posthumous  Works,  ix.  2S2. 
>  INI'Crie's  JNIiscellaneous  Works,  p.  609.     Magnalia  Americana,  b.  vii.  p.  28. 
Crme,  p.  258. 

••  Own  Lite,  part  iii.  p.  20. 


LXXXVIIL  LIFE  OF  DR  OWEN. 

ter,  Tillotson,  and  Stillingfleet,  warmly  espousing  the  proposal.  But 
no  sooner  did  the  scheme  become  generally  known,  as  well  as  the 
influential  names  by  which  it  was  approved,  than  the  implacable 
adversaries  of  the  Nonconformists  anew  bestirred  themselves,  and 
succeeded  in  extinguishing  its  generous  provisions.  It  became  neces- 
sary, however,  in  the  temper  of  the  nation,  to  do  something  in  vindi- 
cation of  these  severities;  and  no  readier  expedient  suggested  itself 
than  to  decry  toleration  as  unfriendly  to  social  order,  and  still  more 
to  blacken  the  character  of  the  Nonconfonnist  sufferers.  A  fit  in- 
strument for  this  work  presented  himself  in  Samuel  Parker,  a  man 
of  menial  origin,  who  had  for  a  time  been  connected  with  the  Puri- 
tans, but  who,  deserting  them  when  they  became  sufferers,  was  now 
aspiring  after  preferment  in  the  Episcopal  Church,  and  whom  Burnet 
describes  as  "  full  of  satirical  vivacity,  considerably  learned,  but  of  no 
judgment ;  and  as  to  religion, jrather  impious."^  In  his  "  Discourse  of 
Ecclesiastical  Polity,"  the  "  authority  of  the  civil  magistrate  over  the 
consciences  of  subjects  in  matters  of  external  religion  is  asserted,  the 
mischiefs  and  inconveniences  of  toleration  are  represented,  and  all 
pretences  pleaded  in  favour  of  liberty  of  conscience  are  fully  answered." 
Such  is  the  atrocious  title-page  of  his  book,  and  to  a  modern  reader, 
the  undertaking  to  which  it  pledges  him  must  seem  rather  bold ;  but 
the  confident  author  is  reported  to  have  firmly  believed  in  his  own 
success.  Holding  out  his  book  to  the  Earl  of  Anglesea,  he  said, 
"  Let  us  see,  my  lord,  whether  any  of  your  chaplains  can  answer  it;" 
and  the  bigoted  Sheldon,  sympathizing  with  its  spirit,  naturally  be- 
lieved also  in  the  exceeding  force  of  its  arguments.  Dr  Owen  was 
chosen  to  reply  to  Parker;  which  he  did,  in  one  of  the  noblest  con- 
troversial treatises  that  were  ever  penned  by  him, — "  Truth  and 
Innocence  Vindicated,  in  a  Survey  of  a  Discourse  on  Ecclesiastical 
Polity,"  etc.  The  mind  of  Owen  seems  to  have  been  whetted  by  his 
deep  sense  of  wrong,  and  he  writes  with  a  remarkable  clearness  and 
force  of  argument;  while  he  indulges  at  times  in  a  style  of  irony 
which  is  justified  not  more  by  the  folly  than  by  the  baseness  and 
wickedness  of  Parker's  sentiments.  There  is  no  passage,  even  in  the 
writings  of  Locke,  in  which  th^  province  of  the  civil  magistrate  is 
more  distinctly  defined  than  in  some  portions  of  his  reply  ;^  and  it  is 
curious  to  notice  how,  in  his  allusions  to  trade,  he  anticipates  some 
of  the  most  established  principles  of  our  modem  political  economy.' 
Owen's  work  greatly  increased  his  celebrity  among  his  brethren ; — even 
some  of  Parker's  friends  could  with  difficulty  conceal  the  impression 
that  he  had  found  more  than  a  match  in  the  strong-minded  and 
sturdy  Puritan;  and  Parker,  worsted  in  argument,  next  sought  to 
overwhelm  his  opponent  with  a  scurrility  that  breathed  the  most 
»  Burnet's  Own  Times,  i.  382.      2  Duod.  ed.,  p.  92.     ^  Duod.  ed.,  pp.  78-81. 


HIS  RETIREMENT  AND  LAST  DAYS.  LXXXIX 

undisguised  vindictiveness.  He  was  "  the  great  bell-wether  of  dis- 
turbance and  sedition," — "  a  person  who  would  have  vied  with  Ma- 
homet himself  both  for  boldness  and  imposture," — "  a  viper,  so  swol- 
len with  venom  that  it  must  either  burst  or  spit  its  poison;"  so  that 
whoever  wished  to  do  well  to  his  country,  "  could  never  do  it  better 
service  than  by  beating  down  the  interest  and  reputation  of  such  sons 
of  Belial."^  On  this  principle,  at  least,  Parker  himself  might  have 
ranked  high  as  a  patriot. 

But  the  controversy  was  not  over.  Parker  had  not  time  to  recover 
from  the  ponderous  club  of  Owen,  when  he  was  assailed  by  the  keen- 
edged  wit  of  Andrew  Marvell.  This  accomplished  man,  the  under- 
secretary and  bosom  friend  of  Milton,  reviewed  Parker's  work  in  his 
"  Rehearsal  Transprosed," — a  work  of  which  critics  have  spoken  as 
rivalling  in  some  places  the  causticity  and  neatness  of  Swift,  and  in 
others  equalling  the  eloquent  invective  of  Junius  and  the  playful 
exuberance  of  Burke.''  The  conceited  ecclesiastic  was  overwhelmed, 
and  a  number  of  masked  combatants  perceiving  his  plight,  now 
rushed  to  his  defence ;  in  all  whom,  however,  Marvell  refused  to  dis- 
tinguish any  but  Parker.  In  a  second  part  of  his  "  Rehearsal,"  he 
returned  to  the  pen-combat,  as  Wood  has  called  it;  and  transfixed 
his  victim  with  new  arrows  from  his  exhaustless  quiver.  It  is  im- 
possible to  read  many  parts  of  it  yet,  without  sharing  with  the 
laughers  of  the  age  in  the  influence  of  Marvell's  genius.  Ridiculing 
his  self-importance,  he  says,  "If  he  chance  but  to  sneeze,  he  prays 
that  the  foundations  of  the  earth  he  not  shaken.  Ever  since  he  crept 
up  to  be  but  the  weather-cock  of  a  steeple,  he  trembles  and  cracks  at 
every  puff  of  wind  that  blows  about  him,  as  if  the  Church  of  England 
were  falling."  Marvell's  wit  was  triumphant ;  and  even  Charles  and 
his  court  joined  in  laughing  at  Parker's  discomfiture.^  "  Though  the 
delinquent  did  not  lay  violent  hands  on  himself,"  says  D'Israeli,  "  he 
did  what,  for  an  author,  may  be  considered  as  desperate  a  course, — 
withdraw  from  the  town,  and  cease  writing  for  many  years,"  secretly 
nursing  a  revenge  which  he  did  not  dare  to  gratify  until  he  knew 
that  Marvell  was  in  his  grave.* 

It  was  one  thing,  however,  to  conquer  in  the  field  of  argument, 
and  another  thing  to  disarm  the  intolerance  of  those  in  power.  The 
Parliament  which  met  in  1671,  goaded  on  by  those  sleepless  eccle- 

'  Defence  and  Continuation  of  Ecclesiast.  Polity,  and  Preface  to  Branihall. 
Orme,  p.  261. 

2  Campbell's  Essay  on  English  Poetry,  p.  241,  D'Israeli's  Miscellanies  of  Lite- 
rature, p.  238. 

'  Burnet,  referring  to  this  controversy,  speaks  of  Marvell  as  "  the  liveliest  droll 
of  his  Hge,  who  writ  in  a  burlesque  strain,  but  with  so  peculiar  and  so  entertaining 
a  conduct,  that,  from  the  king  down  to  the  tradesman,  his  books  were  read  with 
great  pleasure." — Own  Times,  i.  382. 

♦  D'Israeli's  Miscellanies,  pp.  234,  239. 


XC  LIFE  OF  DE  OWEN. 

siastics  wlio  were  animated  by  the  malign  spirit  of  Parkei',  confirmed 
all  the  old  acts  against  the  Nonconformists,  and  even  pa.ssed  others 
of  yet  more  intolerable  rigour.^  It  is  impossible  to  predict  to  what 
consequences  the  enforcement  of  these  measures  must  soon  have  led, 
had  not  Charles,  by  his  declaration  of  indulgence,  of  his  own  autho- 
rity suspended  the  penal  statutes  against  Nonconformists  and  Popish 
recusants,  and  given  them  permission  to  renew  thek  meetings  for 
public  worship  on  their  procuring  a  licence,  which  would  be  granted 
for  that  purpose.  This  measure  was,  no  doubt,  unconstitutional  in 
its  form,  and  more  than  doubtful  in  the  motives  which  prompted  it ; 
but  many  of  the  Nonconformists,  seeing  in  it  only  the  restoration  of 
a  right  of  which  they  ought  never  to  have  been  deprived, — and  some 
of  them,  like  Owen,  regarding  it  as  "  an  expedient,  according  to  the 
custom  in  former  times,  for  the  peace  and  security  of  the  kingdom, 
until  the  whole  matter  might  be  settled  in  Parliament," — -joyfully 
took  shelter  under  its  provisions.^ 

The  Nonconformists  were  prompt  in  improving  their  precarious 
breathing-time.  A.  weekly  lecture  was  instituted  at  Pinner's  Hall 
by  the  Presbyterians  and  Independents,  in  testimony  of  their  union 
of  sentiment  on  fundamental  truths,  and  as  an  antidote  to  Popish, 
Socinian,  and  Infidel  opinions.*  Owen  began  to  preach  more  publicly 
in  London  to  a  reofular  consregation ;  and  his  venerable  friend, 
Joseph  Caryl,  having  died  soon  after  the  declaration  of  indulgence, 
the  conorefjations  of  the  two  ministers  consented  to  unite  under  the 
ministry  of  Owen,  in  the  place  of  worship  in  Leadenhall  Street.^ 
Owen's  church-book  presents  the  names  of  some  of  the  chiefs  of  Non- 
conformity as  members  of  his  flock,  and  "  honourable  women  not  a 
few."^  Among  others,  there  have  been  found  the  names  of  more  than 
one  of  the  heroes  of  the  army  of  the  Commonwealth, — such  as  Lord 
Charles  Fleetwood  and  Colonel  Desborough;  certain  members  of 
the  Abney  family,  in  whose  hospitable  mansion  the  saintly  Isaac 

'  A  paper  entitled,  "  The  State  of  the  Kingdom  with  respect  to  the  present  Bill 
against  Conventicles,"  was  drawn  up  by  Owen,  and  laid  before  the  Lords  bv  seve- 
ral eminent  citizens;  but  without  success. 

*  Biographers  make  mention  of  letters  addressed  to  Owen,  inviting  him  to  the 
presidency  of  Harvard  College,  New  England;  and  also  to  a  professorship  in  the 
United  Provinces.  But  there  is  considerable  vagueness  in  respect  to  details,  as 
well  as  uncertainty  about  dates.  A  note,  however,  in  Wood's  Athen.  Oxon.,  seems 
to  place  beyond  reasonable  doubt  the  general  accuracy  of  the  statement.  He  is 
said  by  the  same  autliority  to  have  been  prevented  from  accepting  the  former 
invitation  by  an  order  from  court. 

'  Three  lectures  preaclied  by  Owen  in  this  series  appear  in  this  edition  of  his 
works, — "How  we  may  Learn  to  Bear  Reproofs,"  Ps.  cxli.  5;  "On  the  Authority 
of  Scripture,"  Luke  xvi.  31;  and  "  The  Chamber  of  Lnagery,"  etc.,  1  Pet.  ii.  3. 

*  Mr  Ornie  supposes  the  place  of  worship  to  have  been  that  in  Bury  Street,  St 
Mary  Axe;  but  the  meeting-house  in  Bury  Street  was  not  erected  until  1708, 
when  it  was  occupied  by  the  same  congregation  under  the  ministry  of  Dr  Isaac 
Watts. — Wilson's  History  of  Dissenting  Churches,  i.  252,  273. 

«  Orme,  pp.  277-285. 


HIS  RETIREMENT  AND  LAST  DAYS.  XCI 

Watts  in  after  times  found  shelter  for  more  than  thirty  years;  the 
Countess  of  Anglesea;  and  Mrs  Bendish,  the  grand-daughter  of  Crom- 
well, in  whom,  it  is  said,  many  of  the  bodily  and  mental  features  of 
the  Protector  remarkably  re-appeared.  Some  of  these  might  be  able 
at  times  to  throw  their  shield  over  the  head  of  Owen  in  those  change- 
ful and  stormy  years.  And  there  were  other  persons  more  powerful 
still, — such  as  the  Earl  of  Orrery,  the  Earl  of  Anglesea,  Lord  Berkley, 
Lord  Willoughby,  Lord  Wharton,  and  Sir  John  Trevor,  one  of  the 
principal  secretaries  of  state ;  who,  though  not  members  of  Owen's 
church,  were  religiously  disposed,  and  Owen's  friends,  and  inclined, 
as  far  as  their  influence  went,  to  mitigate  the  severities  against  the 
Nonconformists  generally.^ 

Owen's  intimacy  with  these  noblemen  probably  accounts  for 
that  interview  to  which  he  was  invited  by  the  King  and  the  Duke 
of  York,  and  which  has  been  faithfully  chronicled  by  all  his  bio- 
gTaphers.  Happening  to  be  at  Tunbridge  Wells  when  his  majesty 
and  the  duke  were  also  there,  he  was  introduced  to  the  royal  tent. 
The  king  freely  conversed  with  him  on  the  subject  of  religious 
liberty,  and  expressed  his  wish  to  see  the  Dissenters  relieved  of  their 
disabilities.  On  his  return  to  London,  he  invited  Owen  to  repeated 
interviews,  uttering  the  same  sentiments  as  he  had  done  during  the 
first'  conversation,  and  at  length  intrusted  him  with  a  thousand 
guineas,  to  be  employed  by  him  in  mitigating  the  sufferings  of  his 
poorer  brethren.  The  general  policy  of  Charles  sufficiently  accounts 
for  these  gleams  of  royal  sunshine. 

But  the  importance  of  those  friendships  is  not  seen  by  us  until 
we  have  marked  the  use  which  Owen  made  of  them  in  the  cause 
of  his  suffering  brethren.  It  is  well  known  that  when  the  Parlia- 
ment again  assembled,  it  expressed  its  strong  displeasure  at  the 
king's  indulgence,  and  never  ceased  its  remonstrances  until  the 
licences  to  places  of  worship  had  been  withdrawn.  A  disposition, 
it  is  tnie,  began  to  show  itself  to  distinguish  between  the  Protestant 
Nonconformists  and  the  Romanists,  and  to  point  restriction  more 
particularly  against  the  latter;  but  the  act,  which  was  professedly 
intended  to  bear  against  them  was  so  clumsily  constructed  as  to  be 
capable  of  reaching  all  who  did  not  conform,  and  Churchmen  were 
not  slow  in  giving  it  this  direction.  The  Nonconformists  were  ex- 
posed anew  to  the  persecuting  storm;  informers  were  goaded  by 
increased  rewards;  and  among  thousands  of  less  illustrious  sufferers, 
Richard  Baxter  suffered  joyfully  the  spoiling  of  his  goods,  and  was 
condemned  to  what  his  ardent  spirit  did  indeed  feel  bitterly, — a  year 
of  almost  unbroken  silence.^     Owen,  however,  appears  to  have  been 

^  Asty,  p.  xxix.     Noncon.  Mem.,  i.  202. 
'  Jenkyn's  Essay  on  Life  of  Baxter,  p.  xx. 


XCII  LIFE  OF  DR  OWEN. 

left  comparatively  unmolested, — probably  owing  to  the  influences  we 
have  specified ;  and  it  is  interesting  to  learn  from  an  adversary  with 
what  zeal  and  constancy  he  employed  his  advantages  to  warn  and 
succour  the  oppressed.  "  Witness  his  fishing  out  the  king's  coun- 
sels, and  inquiring  whether  things  went  well  to  his  great  Diana, 
liberty  of  conscience? — how  his  majesty  stood  affected  to  it? — whe- 
ther he  would  connive  at  it  and  the  execution  of  the  laws  against  it? 
— who  were  or  could  be  made  his  friends  at  court? — what  bills  were 
like  to  be  put  up  in  Parliament? — how  that  assembly  was  united  or 
divided?  And  according  to  the  disposition  of  affairs  he  did  acquaint 
his  under  officers;  and  they,  by  their  letters  each  post,  were  to  inform 
their  fraternity  in  each  corner  of  the  kingdom  how  things  were 
likely  to  go  with  them,  how  they  should  order  their  business,  and 
either  for  a  time  omit  or  continue  their  conventicles."^  Surely  this 
was  being  able  to  find  nothing  against  him,  except  as  concerning  the 
law  of  his  God. 

There  was  no  sufferer  in  whose  behalf  Owen  exerted  his  influence 
more  earnestly  than  John  Bunyan.  It  is  well  known  that,  as  a 
preacher,  Bunyan  excited,  wherever  he  went,  an  interest  not  surpassed 
even  by  the  ministry  of  Baxter.  When  he  preached  in  barns  or  on 
commons,  he  gathered  eager  thousands  around  him;  and  when  he 
came  to  London,  twelve  hundred  people  would  be  found  gathered 
together  at  seven  on  the  dark  morning  of  a  winter  working-day,  to 
hear  him  expound  the  Word  of  God.  Among  these  admiring  multi- 
tudes Owen  had  often  been  discovered; — the  most  learned  of  the 
Puritans  hung  for  hours,  that  seemed  like  moments,  upon  the  lips  of 
this  untutored  genius.  The  king  is  reported  to  have  asked  Oavcu,  on 
one  occasion,  how  a  learned  man  like  him  could  go  "  to  hear  a  tinker 
prate ; "  to  which  the  great  theologian  answered,  "  May  it  please  your 
majesty,  could  I  possess  the  tinker's  abilities  for  preaching,  I  would 
willingly  relinquish  all  my  learning."^  For  some  years  Bunyan's 
confinement  in  the  prison  of  Bedford  had,  through  the  kindness  of 
his  good  jailer,  been  attended  with  many  mitigations ;  but  towards  the 
latter  part  of  it,  its  severities  had  been  gi-eatly  increased,  and  Owen 
used  every  effort  to  engage  the  interest  of  his  old  friend  and  tutor,  Dr 
Barlow,  for  his  release.  Some  of  the  details  of  this  matter  have  been 
questioned  by  Southeyj  and  its  date  is  uncertain ;  but  the  leading  facts 
seem  above  reasonable  suspicion,  and  it  is  pleasing  to  know,  that  after 
some  perplexing  delay,  Owen's  interjoosition  was  successful  in  obtain- 
ing Bunyan's  enlargement.' 

During  these  chequered  and  anxious  years,  Owen's  untiring  pen 

I  Letter  to  a  Friend,  p.  34.  Orme,  p.  274.      2  Hamilton's  Life  of  Bunyan,  p  xxix. 

Asty,  p  XXX.     Southey's  Life  of  Bunyan,  p.  Ixiv.     Pilg.  Pro-r.,  lI.Kiiolly's  od. 

What  Whitehead  the  Quaker  is  represented,  in  this  last  publication,  as  having  done 

to  procure  the  liberation  of  Bunyan  is  not  inconsistent  with  Owen's  share  in  this 

•vork  of  love.  Asty's  account  of  his  interposition  is  too  circumstantial  to  be  set  aside. 


HIS  EETIREMENT  AND  LAST  DAYS.  XCIII 

had  been  as  active  as  ever.  In  1669  lie  had  published  "A  brief 
Vindication  of  the  Doctrine  of  the  Trinity ;  as  also,  of  the  Person  and 
Satisfaction  of  Christ ;"  a  little  treatise,  containing  the  condensed  sub- 
stance of  his  great  controversial  work  against  Biddle  and  the  Conti- 
nental Socinians, — the  "  Vindifiiae  Evangelicse."  There  was  wisdom 
in  thus  supplying  the  church  with  a  less  controversial  manual  on 
those  vital  questions.  Many  of  Owen's  larger  works  remind  us  of 
some  ancient  castle,  with  its  embrasures  and  port-holes,  admirably 
fitting  it  for  the  purposes  of  defence,  but  in  the  same  degree  render- 
ing it  unsuitable  as  a  peaceful  habitation.  In  little  more  than  forty 
years  after  Owen's  death,  this  little  work  had  passed  through  seven 
editions.^  In  1672  he  had  published  "A  Discourse  concerning  Evan- 
gelical Love,  Church  Peace  and  Unity,"  etc. ;  a  work  combining  en- 
larged and  generous  sentiment  with  wise  discrimination,  and  in  which 
Owen  enters  at  gxeat  length  into  the  question  respecting  the  occasional 
attendance  of  Nonconformists  on  the  parish  churches, — a  question 
which  found  him  and  Baxter  once  more  ranged  on  opposite  sides. 

And  there  were  other  works  whose  origin  dates  from  this  period, 
in  which  we  can  trace  the  faithful  watchman,  anxiously  descrying 
the  coming  danger,  or  seeking  to  rear  bulwarks  against  the  already 
swelling  tide.  Two  of  these  were  precious  fragments  broken  off  from 
his  great  work  on  the  Epistle  to  the  Hebrews,  and  enlarged  to  meet 
present  exigencies.  The  first  was  his  "Treatise  on  the  Sabbath;"  in 
which  he  joined  with  Baxter,  and  all  the  other  great  writers  among 
the  Puritans,  in  seeking  to  preserve  this  precious  fence,  which  the 
goodness  of  God  has  drawn  around  the  vineyard  of  his  church,  and 
which  he  found  assailed  on  the  one  hand  by  fanatics,  who  denounced 
it  as  a  mere  ceremonial  and  carnal  observance,  and  by  the  more  nume- 
rous and  noisy  disciples  of  the  "  Book  of  Sports,"  who  hated  it  for 
its  spirituality.  The  reader  will  be  struck  with  the  contrast  between 
the  Puritan  Sabbath,  as  it  is  depicted  in  its  staid  and  solemn  cheer- 
fulness by  a  Puritan  divine,  and  as  he  often  beholds  it  caricatured  by 
the  modern  popular  writer;  and  as  he  finds  Owen  arguing  with  the 
same  classes  of  antagonists,  and  answering  the  same  arguments  and 
objections  as  are  rife  at  the  present  day,  he  %vill  be  disposed  to  sub- 
scribe to  the  theory,  that  errors  have  their  orbits  in  which  they  move, 
and  that  their  return  may  be  calculated  at  a  given  juncture.  The 
other  work  of  this  class  to  which  we  refer  was,  "  The  Nature  and 
Punishment  of  Apostasy  Declared,  in  an  Exposition  of  Hebrews 
vi.  4-6."^     It  was  emphatically  a  book  for  the  times ;  when  the  multi- 

1  Anon.  Mem.,  p.  xxix. 

'  It  is  remarkable  that  in  this  treatise,  p.  72-100,  is  to  be  found  an  explication 
of  the  last  clause  of  the  6th  verse  of  the  6th  chapter  of  the  Epistle  to  the  Ilebrews, 
■which  is  strangely  omitted  in  all  editions  of  the  "  Exposition."  The  author  has  had 
VOL.  I.— 7 


XCIV  LIFE  OF  DR  OWEX. 

tudes  who  had  merely  played  a  part  hi  religion  in  Cromwell's  days 
had  long  since  thrown  off  the  mask,  and  taken  amends  for  their  re- 
straints in  the  most  shameless  excesses;  when  to  be  sternly  moral  was 
almost  to  incur  the  suspicion  of  disloyalty;  when  to  be  called  a  Puritan 
was,  with  many,  more  discreditable  than  to  be  called  a  debauchee; 
and  when  the  noon-day  licentiousness  of  Charles'  court,  descending 
through  the  inferior  ranks  of  life,  carried  every  thing  before  it  but 
what  was  rooted  and  grounded  in  a  living  piety.^ 

But  the  greatest  work  of  Owen  at  this  period  was  one  "Vv-hich  we 
leave  its  elaborate  title  to  describe, — "  A  Discourse  concerning  the 
Holy  Spirit ;  in  which  an  account  is  given  of  his  name,  nature,  per- 
sonality, dispensation,  operations,  and  effects.  His  whole  work  in  the 
Old  and  New  Creation  is  explained;  the  doctrine  concerning  it  vin- 
dicated from  opposition  and  reproaches.  The  nature  and  necessity 
also  of  Gospel  holiness,  the  difference  between  grace  and  morality, 
or  a  spiritual  life  to  God  in  evangelical  obedience  and  a  course  of 
moral  virtues,  is  stated  and  explained."'  The  better  part  of  two  cen- 
turies have  elapsed  since  this  work  of  Owen's  was  given  to  the  world, 
and  yet  no  English  work  on  the  same  vital  subject  has  approached  it 
in  exhaustive  fulness.^  Wilberforce  owns  his  obligations  to  it  as  one 
of  his  great  theological  text-books ;  and  Cecil  declares  that  it  had  been 
to  him  "  a  treasure-house"  of  divinity.'  It  was  not  merely  the  two 
common  extremes  of  error  that  Owen  grappled  with  in  this  masterly 
treatise, — that  of  the  enthusiasts  who  talked  of  the  inward  light  and 
of  secret  revelations,  and  that  of  the  Socinians  who  did  not  believe 
that  there  was  any  Holy  Ghost,  and  of  whose  scanty  creed  it  has  been 
severely  said,  that  it  is  not  likely  often  to  become  the  faith  of  men 
of  genius.  There  was  a  third  class  of  writers  at  that  time,  from  whom 
Owen  apprehended  more  danger  than  either, — men  who,  in  their 
preaching,  dwelt  much  upon  the  credentials  of  the  Bible,  but  little 
upon  its  truths, — who  would  have  defended  even  the  doctrine  of  the 
Holy  Spirit  as  an  article  of  their  creed,  and  at  the  same  time  would 
have  derided  all  reference  to  the  actual  work  of  divine  grace  upon  a 
human  heart  as  the  "weak  imagination  of  distempered  minds."  Much 
of  Owen's  treatise  has  reference  to  these  accommodating  and  courtly 
divines,  and  is,  in  fact,  a  vindication  of  the  reality  of  the  spiritual 
life.  He  is  not  always  able  to  repress  his  satire  against  these  writers. 
Some  of  them  had  complained  that  they  were  reproached  as  "  rational 

this  fact  pointed  out  to  him  by  his  learned  and  venerated  colleague,  Dr  Brown  of 
Edinburgh. 

'  Burnet's  Own  Times,  i.  262-264. 

*  An  excellent  posthumous  work  on  the  Holy  Spirit,  by  the  late  Dr  Jamieson 
of  Edinburgh,  edited  with  memoir  by  the  Rev.  Andrew  Sommerville,  deserves  to 
be  better  known.     It  displays  more  than  one  of  the  best  qualities  of  Owen. 

»  Cecil's  Works,  ii.  514 — Remains. 


HIS  RETIREMENT  AND  LAST  DAYS.  XCV 

divines;"  to  whicli  he  replied,  tliat  if  they  were  so  reproached,  it 
was,  so  far  as  he  could  discern,  as  Jerome  was  beaten  by  an  angel  for 
being  a  Ciceronian  (in  the  judgment  of  some),  very  undeservedly.^ 

Few  glimpses  are  given  us  of  Owen's  domestic  history;  but  it  ap- 
pears that,  in  January  1676,  he  was  bereaved  of  his  first  wife.  One 
of  his  early  biographers  says  that  she  "  was  an  excellent  and  comely 
person,  very  affectionate  towards  him,  and  met  with  suitable  returns."^ 
He  remained  a  widower  for  about  eighteen  months,  when  he  married 
a  lady  of  the  name  of  Michel,  the  daughter  of  a  family  of  rank  in 
Dorsetshire,  and  the  widow  of  Thomas  D'Oyley,  Esq.  of  Chiselhamp- 
ton,  near  Stadham.  This  lady  brought  Dr  Owen  a  considerable  for- 
tune ;  which,  with  his  own  property,  and  a  legacy  that  was  left  him 
about  the  same  time  by  his  cousin,  Martyn  Owen,  made  his  condition 
easy,  and  even  affluent,  so  that  he  was  able  to  keep  a  carriage  dur- 
ing his  remaining  years.  ''  On  all  which  Anthony  Wood  remarks,  witK 
monkish  spite,  that  "  Owen  took  all  occasions  to  enjoy  the  comfort- 
able importances  of  this  life."' 

Many  symptoms  were  now  beginning  to  make  it  evident  that 
Owen's  public  career  was  drawing  to  a  close.  The  excitements  and 
anxieties  of  a  most  eventful  life,  and  the  fatigues  of  severe  study, 
were  makingf  themselves  visible  in  more  than  one  disease.  Asthma 
afflicted  him  with  such  severity  as  often  to  unfit  him  for  preaching; 
and  stone,  the  frequent  and  agonizing  disease  of  studious  men  in 
those  times,  gave  no  uncertain  signs  of  its  presence.  In  these  circum- 
stances it  became  necessary  to  obtain  assistants,  both  in  the  pastorate 
of  the  church  in  Leadenhall  street,  and  also  to  act  as  his  amanuenses 

'  Address  to  the  readers,  p.  xli.  The  whole  of  Owen's  comprehensive  plan, 
however,  was  not  completed  in  this  central  treatise.  New  treatises  continued  to 
appear  at  intervals,  giving  to  some  important  branch  of  his  subject  a  more  full 
discussion.  In  1677  appeared  "The  Reason  of  Faith;  or,  an  answer  to  the 
inquiry,  Wherefore  we  believe  the  Scriptures  to  be  the  Word  of  God  ?"  In  1678, 
"  The  Causes,  Ways  and  Means  of  Understanding  the  Mind  of  God  as  Revealed  in 
his  Word;  and  a  declaration  of  the  perspicuity  of  the  Scriptures,  with  the  exter- 
nal means  of  the  interpretation  of  them."  In  1682,  "The  Work  of  the  Holy 
Spirit  in  Prayer;  with  a  brief  inquiry  into  the  nature  and  use  of  mental  prayers 
and  forms."  At  length,  in  1693,  two  posthumous  discourses,  "  On  the  Work  of 
the  Spirit  as  a  Comforter,  and  as  he  is  the  Author  of  Spiritual  Gifts,"  filled  up 
Owen's  elaborate  outlines. — Orme,  p.  293. 

2  Anon.  Mem.,  p.  xxxiv.  Her  epitaph  by  Mr  Gilbert  helps  to  fill  up  the  por- 
trait : — 

"  Prima  aetatis  virilis  censors  Maria, 
Rei  domesticje  perite  studiosa. 
Rebus  Dei  doraus  se  totum  addicendi ; 
Copiaiu  illi  fecit  gratissimam." 

There  is  a  touching  passage  in  a  small  work,  remarkably  well  written,  but  little 
known,  that  leads  us  to  think  of  Owen  as  an  unusually  tried  parent.  "  His  exer- 
cises by  affliction  were  very  great  in  respect  of  his  children,  none  of  whom  he 
much  enjoyed  while  living,  and  saw  them  all  go  off  the  stage  before  him." — Vin- 
dication of  Owen  by  a  friendly  Scrutiny  into  the  merits  and  manner  of  Mr  Bax- 
ter's opposition  to  Twelve  Arguments  concerning  Worship  by  the  Liturgy,  p.  38. 

»  Wood's  Athen.  Oxon.,  iv.  100,  101. 


XCVI  LIFE  OF  DR  OWEN. 

in  preparing  his  remaining  Avorks  for  the  press.  Among  those  who,  for 
brief  periods,  were  thus  connected  with  liim,  we  meet  with  the  names 
of  two  persons  of  rather  remarkable  history, — Robert  Ferguson,  who, 
beginning  his  life  as  a  minister,  became  at  length  a  political  intriguer 
and  pamphleteer,  and,  after  undertaking  some  perilous  adventures  in 
the  cause  of  William,  ultimately  became  a  Jacobite,  and  ended  his 
eccentric  and  agitated  course  with  more  of  notoriety  than  of  honour; 
and  Alexander  Shields,  a  Scotchman,  whose  antipathy  to  Prelacy  was 
surpassed  by  his  piety,  and  whose  name  Scottish  Presbyterians  still 
venerate  as  the  author  of  the  "  Hind  let  Loose."  ^  These  two  proba- 
bly laboured  with  Owen  principally  in  the  capacity  of  amanuenses; 
but  the  amiable  and  excellent  David  Clarkson  shared  with  him  the 
duties  of  the  pastorate,  and  rejoiced  to  divide  the  anxieties  and  toils, 
and  soothe  the  declining  years,  of  the  illustrious  Puritan.  Clarkson  evi- 
dently won  the  generous  admiration  of  Baxter;  and  Dr  Bates  beau- 
tifully spoke  of  him  as  "  a  real  saint,  in  whom  the  living  spring  of 
gi-ace  in  his  heart  diffused  itself  in  the  veins  of  his  conversation.  His 
life  was  a  silent  repetition  of  his  holy  discourses."  ^ 

With  the  help  of  his  amanuenses,  Owen  completed  and  published, 
in  1677,  "  The  Doctrine  of  Justification  by  Faith,  through  the  Impu- 
tation of  the  Righteousness  of  Christ,  Explained,  Confirmed,  and  Vin- 
dicated,"— a  work  in  which  all  the  ratiocinative  strength  and  command 
of  resources  of  his  best  controversial  days  appear  undiminished.  We 
concur,  indeed,  to  a  certain  extent,  in  the  censure  which  has  been 
charged  against  that  part  of  it  which  treats  of  the  nature  of  justifying 
faith,  as  tending  to  perplex  a  subject  whose  very  simplicity  makes 
explanation  equally  impossible  and  unnecessary.  The  censure,  how- 
ever, ought  not  to  be  confined  to  Owen ;  for  on  the  subject  of  faith  the 
Puritan  divines,  with  their  scholastic  distinctions,  were  far  inferior  to 
the  theologians  of  the  Reformation.  The  great  difficulty  about  faith  is 
not  a  metaphysical  but  a  moral  one ;  and  there  is  truth  in  the  observa- 
tion, that  elaborate  attempts  to  describe  it  are  like  handling  a  beautiful 
transparency,  whose  lustre  disappears  whensoever  it  is  touched. 

This  great  work  was  probably  the  ripened  fruit  of  many  years  of 
thought.  But  as  Ave  examine  the  productions  of  Owen  during  the  few 
remaining  years  of  his  life,  it  is  easy  to  discover  that  they  belonged 
principally  to  three  classes,  and  two  of  those  classes,  especially,  owed 
their  origin  to  events  that  were  occurring  around  him,  and  to  dan- 
gerous tendencies  which  his  ever-vigilant  eye  was  quick  to  discover. 
First,  there  were  his  various  writings  against  Popery,  such  as  his 

'  Orme,  301.  Burnet  sketches  the  character  of  Ferguson  with  his  usual  bold 
distinctness:  "He  was  a  hot  and  bold  man,  whose  spirit  was  naturally  turned  to 
plotting,"  etc. — Own  Times,  i.  542. 

"  Funeral  Sermon  by  Dr  Bates,  on  John  xiv.  2,  "  In  my  Father's  house  are 
many  mansions,"  &c. — Reliquiae  Baxterianse,  part  iii.  p.  97. 


HIS  RETIREMENT  AND  LAST  DAYS.  XCVU 

"  Churcli  of  Rome  no  Safe  Guide ; "  his  "  Brief  and  Impartial  Account 
of  the  Protestant  ReHgion;"  and,  in  some  degree  also,  his  "  Humble 
Testimony  to  the  Goodness  of  God  in  his  Dealing  with  Sinful  Churches 
and  Nations."  In  all  of  these  we  hear  the  watchman  answering, 
"  What  of  the  night?"  He  is  alive  to  the  sympathies  of  Charles  and 
his  court  with  Popery, — to  the  readiness  of  not  a  few  in  the  Church 
of  England  to  move  in  the  direction  of  Rome, — to  the  avowed  Ro- 
manism of  the  Duke  of  York,  and  his  possible  succession  to  the  throne, 
— and  to  the  dangers  to  religion,  to  liberty,  and  to  every  thing  most 
dear  to  man,  which  these  lowering  evils  portended.  The  wisdom  and 
foresight  of  Dr  Owen  in  many  parts  of  these  writings,  which  we  now 
read  in  the  light  of  subsequent  events,  strike  us  with  surprise,  often 
with  admiration. 

In  addition  to  beholding  the  Protestants  duly  inspirited  and 
alarmed  on  the  subject  of  Popery,  Owen  longed  to  see  all  alienations 
and  divisions  among  them  dispelled,  and  the  various  parts  of  the 
great  Protestant  community  so  united  and  mutually  confiding,  as  to 
be  prepared  to  resist  their  common  adversary.  Not  that  he  was  the 
less  convinced  of  the  necessity  and  duty  of  separation  from  the  Epis- 
copal Church;  for  in  a  controversy  with  Stillingfleet,  into  which  an 
ungenerous  assault  of  that  able  Churchman  drew  him,  he  had  pro- 
duced one  of  his  best  defences  of  Nonconformity  ;^  but  he  felt  a 
growing  desire,  both  to  see  the  real  differences  between  the  various 
branches  of  the  Nonconformist  family  reduced  to  their  true  magni- 
tude, and,  in  spite  of  the  differences  that  might,  after  all,  remain,  to 
behold  them  banded  tocrether  in  mutual  confidence  and  united 
action.  His  work  on  "  Union  among  Protestants"  was  written  with 
this  wise  and  generous  design;  and  this,  we  are  persuaded,  was  one 
of  the  chief  ends  contemplated  by  another  work, — his  "  Inquiry  into 
the  Origin,  Nature,  Institution,  Power,  Order,  and  Communion  of 
Evangelical  Churches."^  We  are  quite  aware  that  some  have  repre- 
sented this  highly  valuable  treatise  as  a  recantation  of  Dr  Owen's 
views  on  church  polity,  and  a  return  to  those  Presbyterian  sentiments 
with  which  he  had  entered  on  his  public  life ;  but  an  examination 
of  the  treatise,  we  think,  will  make  it  evident  that  this  was  not  in 
Owen's  thoughts,  and  that  his  aim  was  rather  to  show  how  far  he 

'  This  was  a  bulky  pamphlet,  entitled,  "A  brief  Vindication  of  Nonconformists 
from  the  Charge  of  Schism,  as  it  was  managed  against  them  in  a  Sermon  by  Dr 
Stillingfleet."  All  the  leading  Nonconformists  appear  to  have  taken  part  in 
this  controversy,  from  grave  Howe  to  witty  Alsop.  Stillingfleet  replied  in  a  clever 
work  on  the  "Unreasonableness  of  Separation;"  against  which  Owen  brought  his 
heavy  artillery  to  bear  with  desolating  effect,  in  "  An  Answer  to  the  '  Unreason- 
ableness of  Separation,'  and  a  Defence  of  the  '  Vindication  of  the  Nonconformists 
fron  the  Guilt  of  Schism.' " 

2  A  second  part  of  this  treatise,  "  The  True  Nature  of  a  Gospel  Church,  and  its 
Government,"  was  posthumous,  and  did  not  appear  till  1689. 


XCVIII  LIFE  OF  D&  OWEN. 

could  come  to  meet  the  moderate  Presbyterian,  and  to  lay  down  a 
platform  on  which  united  action,  in  those  times  of  trouble  and  of 
perils,  which  all  division  aggi'avated,  could  consistently  take  place. 
Accordingly  we  find  him,  while  admirably  describing  the  true  nature 
of  a  Gospel  church,  as  a  society  of  professed  believers,  and  refusing  to 
any  man  or  body  of  men  "  all  power  of  legislation  in  or  over  the 
church,"  avowing  it  as  his  conviction,  that  "  the  order  of  the  officers 
which  was  so  early  m  the  primitive  church, — viz.,  of  one  pastor  or 
bishop  in  one  church,  assisted  in  rule  and  all  holy  ministrations  with 
many  elders,  teaching  or  ruling  only, — does  not  so  overthrow  church 
order  as  to  render  its  rule  or  discipline  useless."  And  in  reference  to 
the  communion  of  churches,  while  repudiating  every  thing  like  autho- 
ritative interference  and  dictation  on  the  part  of  any  church  or  assem- 
bly of  rulers,  he  holds  that  "  no  church  is  so  independent  that  it  can 
always,  and  in  all  cases,  observe  the  duties  it  owes  to  the  Lord  Christ 
and  the  church  catholic,  by  all  those  powers  which  it  is  able  to  act 
in  itself  distinctly,  without  conjunction  of  others;  and  the  church 
which  confines  its  duty  to  the  acts  of  its  own  assemlJies,  cuts  itself 
off  fi-om  the  external  communion  of  the  church  catholic."  He  holds 
that  "  a  s3mod  convened  in  the  name  of  Christ,  by  the  voluntary 
consent  of  several  churches  concerned  in  mutual  communion,  may 
declare  and  determine  of  the  mind  of  the  Holy  Ghost  m  Scripture, 
and  decree  the  observation  of  things  true  and  necessary,  because 
revealed  and  appointed  in  the  Scripture."  And  farther,  that  "  if  it 
be  reported  or  known,  by  credible  testimony,  that  any  church  hath 
admitted  into  the  exercise  of  divine  worship  any  thing  superstitious  or 
vain,  or  if  the  members  of  it  walk,  like  those  described  by  the  apostle, 
Phil.  iii.  ]  8,  19,  unto  the  dishonour  of  the  Gospel  and  of  the  ways  of 
Christ,  the  church  itself  not  endeavouring  its  own  reformation  and 
repentance,  other  churches  walking  in  communion  therewith,  by  vir- 
tue of  their  common  interest  in  the  glory  of  Christ  and  honour  of 
the  Gospel,  after  more  private  ways  for  its  reduction,  as  opportunity 
and  duty  may  suggest  unto  theh  elders,  ought  to  assemble  in  a  synod 
for  advice,  either  as  to  the  use  of  farther  means  for  the  recovery  of 
such  a  church,  or  to  withhold  communion  from  it  in  case  of  obstinacy  in 
its  evil  ways."^  We  do  not  attempt  to  measure  the  distance  between 
these  principles  and  the  Presbyterianism  of  Owen's  day,  or  the  dimi- 
nished distance  between  them  and  the  modified  Presb}i:erianism  of 
our  own ;  but  we  state  them,  with  one  of  Owen's  oldest  biogi'ajohers, 
as  an  evidence  of  liis  "  healing  temper  in  this  matter;"^  and  we  even 

*  The  True  Nature  of  a  Gospel  Churcli,  etc.,  chap.  xi. 

*  Anon.  Mem.,  p.  xxxiv.  The  same  writer  adds,  in  illustration  of  this  healing 
temper,  "I  heard  him  say,  before  a  person  of  quality  and  others,  he  could  readily 
join  with  Presbytery  as  it  was  exercised  in  Scotland." 


HIS  RETIREMENT  AND  LAST  DAYS.  XCIX 

venture  to  suggest  whether,  at  some  future  period  of  increased  spui- 
tuaUty  and  external  danger,  they  may  not  form  the  basis  of  a  stable 
and  honourable  union  among  the  two  great  evangehcal  sections  of 
modern  Nonconformists. 

But  besides  the  outward  dangers  to  Protestantism,  which  made 
Owen  so  eager  for  union  among  its  friends,  we  discover  another  and 
more  interesting  explanation  still  in  the  increased  occui^ation  of  his 
mind  with  the  gi'eat  central  truths  of  the  Gospel,  and  his  growing 
delight  in  them.  The  minor  distinctions  among  Christians  come  to 
be  seen  by  us  in  their  modified  proportions,  when  we  have  taken 
our  place  within  the  inner  circle  of  those  great  truths  which  consti- 
tute the  peculiar  glory  and  power  of  Christianity ;  and  this  inner  and 
more  radiant  circle  formed  more  and  more  the  home  of  Dr  Owen's 
heart.  This  is  evident  from  the  three  great  doctrinal  and  devotional 
works  which  were  produced  by  him  at  this  period,  and  which  we 
have  yet  to  name. 

First,  there  appeared  his  "  xpieroXoyia,  or  Declaration  of  the  Glorious 
Mystery  of  the  Person  of  Christ,  God  and  man,  with  the  infinite  wis- 
dom, love,  and  power  of  God  in  the  constitution  thereof  As  also,  of 
the  groimds  and  reasons  of  his  incarnation;  the  nature  of  his  mi- 
nistry in  heaven;  the  present  state  of  the  church  above  thereon; 
and  the  use  of  his  person  in  religion,"  etc.  The  root  from  wliich  the 
whole  discourse  springs,  is  the  memorable  declaration  of  our  Lord  to 
Peter,  Matt.  xvi.  18,  "  And  I  say  also  unto  thee.  That  thou  art  Peter, 
and  upon  this  rock  I  will  build  my  church ;  and  the  gates  of  hell  shall 
not  prevail  against  it:" — a  declaration  in  which  Owen  finds  three 
great  truths,  whose  illustration  forms  the  substance  of  the  volume ; — 
that  the  person  of  Christ  is  the  foundation  of  his  church ;  that  op- 
position will  be  made  by  the  powers  of  earth  and  hell  to  the  church, 
as  built  on  the  person  of  Christ ;  and  that  the  church  built  on  the 
person  of  Christ  shall  never  be  separated  from  it  or  destroyed.  It  is 
easy  to  see  what  a  rich  field  of  doctrinal  statement,  learned  illustration, 
and  devout  reflection,  is  opened  for  Owen's  mind  in  these  themes; 
and  he  expatiates  in  it  with  all  the  delight  of  a  mind  accustomed  to 
high  and  heavenly  communion.  It  is  pleasing  to  mark  how  he  casts 
off  the  cumbrous  armour  of  a  sometimes  too  scholastic  style,  that 
had  kept  him  down  in  some  of  his  earlier  treatises ;  and,  rising  from 
the  simply  didactic  into  the  devotional,  aims  to  catch  joyful  glimpses 
of  the  glory  that  is  soon  to  be  revealed. 

Then  followed  his  heart-searching,  heart-inspiring  treatise  on  "  The 
Grace  and  Duty  of  being  Spiritually-minded,"  first  preached  to  his  own 
heart,  and  then  to  a  private  congregation ;  and  which  reveals  to  us  the 
almost  untouched  and  untrodden  eminences  on  which  Owen  walked 
in  the  last  years  of  his  pilgiimage, — eminences  for  reaching  which, 


C  LIFE  OF  DK  OWEN. 

it  has  been  said  by  one  of  the  humblest  and  holiest  of  men  of  our 
o^vn  times,  "it  would  almost  appear  indispensable  that  the  spiritual  hfe 
should  be  nourished  in  solitude ;  and  that,  afar  from  the  din,  and  the 
broil,  and  the  tumult  of  ordinary  life,  the  candidate  for  heaven  should 
give  himself  up  to  the  discipline  of  prayer  and  of  constant  watch- 
fulness."^ 

The  last  production  of  Owen's  pen  was  his  "  Meditations  and  Dis- 
courses on  the  Glory  of  Christ."^  It  embodies  the  holy  musings  of  his 
latest  days,  and  in  many  parts  of  it  seems  actually  to  echo  the 
praises  of  the  heavenly  worshippers.  We  may  apply  to  Owen's  me- 
ditations, as  recorded  in  this  book,  the  words  of  Bunyan  in  reference 
to  his  pilgTim, — "  Drawing  near  to  the  city,  he  had  yet  a  more  perfect 
view  thereof."  It  is  a  striking  circumstance,  that  each  of  the  three 
great  Puritan  divines  v/rote  a  treatise  on  the  subject  of  heaven,  and 
that  each  had  his  own  distinct  aspect  in  which  he  delighted  to  view  it. 
To  the  mind  of  Baxter,  the  most  prominent  idea  of  heaven  was  that 
of  rest;  and  who  can  wonder,  when  it  is  remembered  that  his  earthly 
life  was  little  else  than  one  prolonged  disease? — to  the  mind  of  Howe, 
ever  aspiring  after  a  purer  state  of  being,  the  favourite  conception  of 
heaven  was  that  of  holy  happiness; — while  to  the  mind  of  Owen, 
heaven's  glory  was  regarded  as  consisting  in  the  unveiled  manifesta- 
tion  of  Christ.  The  conceptions,  though  varied,  are  all  true;  and 
Christ,  fully  seen  and  perfectly  enjoyed,  will  secure  all  the  others.  Let 
lis  now  trace  the  few  remaining  steps  that  conducted  Owen  into  the 
midst  of  this  exceeding  weight  of  glory. 

We  have  already  mentioned  Lord  Wharton,  as  one  of  those 
noblemen  who  continued  their  kindness  to  the  Nonconformists 
in  the  midst  of  aU  their  troubles.  His  country  residence  at  Wo- 
bum,  in  Buckinghamshire,  afforded  a  frequent  asylum  to  the  per- 
secuted ministers;  just  as  we  find  the  castles  of  Mornay  and  Du 
Plessis  in  France  opened  by  their  noble  owners  as  a  refuge  to  the 
Huguenots. 

Durinof  his  orowingf  infirmities,  Owen  was  invited  to  Wobum,  to 
try  the  effect  of  change  of  air;  and  also  that  others  of  his  persecuted 
brethren,  meeting  him  in  this  safe  retreat,  might  enjoy  the  benefit 
of  united  counsel  and  devotion.  It  appears  that  while  here  his 
infirmities  increased  upon  him,  and  that  he  was  unable  to  return  to 
his  flock  in  London  at  the  time  that  he  had  hoped ;  and  a  letter  writ- 
ten to  them  from  this  place,  gives  us  so  vivid  a  reflection  of  the 
anxieties  of  a  period  of  persecution,  and  so  interesting  a  specimen  of 
Owen's  fidelity  and  affection  to  his  people,  in  the  present  experience 

*  Introductory  Essay  to  Owpn  on  Spiritual-mindedness,  by  Dr  Chalmers,  p.  xxiv. 
8  «  Weakness,  weariness,  and  the  near  approaches  of  death,  do  call  me  off  from 
any  farther  labour  in  this  kind." — Preface  to  reader. 


HIS  EETIREMENT  AND  LAST  DAYS.  CI 

of  suffering,  and  in  the  dread  of  more,  that  we  have  peculiar  dehght 
in  interweaving  it  with  our  narrative  : — 

"  Beloved  in  the  Lord, — Mercy,  grace,  and  peace  be  multiplied  to  you  from  God 
our  Father,  and  from  our  Lord  Jesus  Christ,  by  the  communication  of  the  Holy 
Ghost.  1  thought  and  hoped  that  by  this  time  I  might  have  been  present  with 
you,  according  to  my  desire  and  resolution ;  but  it  has  pleased  our  holy,  gracious 
Father  otherwise  to  dispose  of  me,  at  least  for  a  season.  The  continuance  of  my 
painful  infirmities,  and  the  increase  of  my  weaknesses,  will  not  allow  me  at  jiresent 
to  hope  that  I  should  be  able  to  bear  the  journey.  How  great  an  exercise  this  is 
to  me,  considering  the  season,  he  knows,  to  whose  will  I  would  in  all  things  clieer- 
fully  submit  myself.  But  although  I  am  absent  from  you  in  body,  I  am  in  mind, 
affection,  and  spirit,  present  with  you,  and  in  your  assemblies ;  for  I  hope  you  will 
be  found  my  crown  and  rejoicing  in  the  day  of  the  Lord ;  and  my  prayer  for  you 
night  and  day  is,  that  you  may  stand  fast  in  the  whole  will  of  God,  and  maintain 
the  beginning  of  your  confidence  without  wavering,  firm  unto  the  end.  I  know  it 
is  needless  for  me,  at  this  distance,  to  write  to  you  about  what  concerns  you  in 
point  of  duty  at  this  season,  that  work  being  well  supplied  by  my  brother  in  the 
ministry ;  you  will  give  me  leave,  out  of  my  abundant  affections  towards  you,  to 
bring  some  few  things  to  your  remembrance,  as  my  weakness  will  permit. 

"  In  the  first  place,  I  pray  God  it  may  be  rooted  and  fixed  in  our  minds,  that 
the  shame  and  loss  we  may  undergo  for  the  sake  of  Christ  and  the  profession  of 
the  Gospel  is  the  greatest  honour  which  in  this  life  we  can  be  made  partakers  of. 
So  it  was  esteemed  by  the  apostles, — they  rejoiced  that  they  were  counted  worthy 
to  suffer  shame  for  his  name's  sake.  It  is  a  privilege  superadded  to  the  grace  of 
faith,  which  all  are  not  made  partakers  of.  Hence  it  is  reckoned  to  the  Philip- 
pians  in  a  peculiar  manner,  that  it  was  given  to  them,  not  only  to  believe  in  Christ, 
but  also  to  suffer  for  him, — that  it  is  far  more  honourable  to  suffer  with  Christ 
than  to  reign  with  the  greatest  of  his  enemies.  If  this  be  fiixed  by  faith  in  our 
minds,  it  will  tend  greatly  to  our  encouragement.  I  mention  these  things  only,  as 
knowing  that  they  are  more  at  large  pressed  on  you. 

"  The  next  thing  I  would  recommend  to  you  at  this  season,  is  the  increase  of 
mutual  love  among  yourselves ;  for  every  trial  of  our  faith  towards  our  Lord  Jesus 
Christ  is  also  a  trial  of  our  love  towards  the  brethren.  This  is  that  which  the 
Lord  Christ  expects  from  us, — namely,  that  when  the  hatred  of  the  world  doth 
openly  manifest  and  act  itself  against  us  all,  we  should  evidence  an  active  love 
among  ourselves.  If  there  have  been  any  decays,  any  coldness  herein,  if  they  are 
not  recovered  and  healed  in  such  a  season,  it  can  never  be  expected.  I  pray  God, 
therefore,  that  your  mutual  love  may  abound  more  and  more  in  all  the  effects  and 
fruits  of  it  towards  the  whole  society,  and  every  member  thereof.  You  may  justly 
measure  the  fruit  of  your  present  trial  by  the  increase  of  this  grace  among  )  ou ; 
in  particular,  have  a  due  regard  to  the  weak  and  the  tempted, — that  that  which  is 
lame  may  not  be  turned  out  of  the  way,  but  rather  let  it  be  healed. 

"  Furthermore,  brethren,  I  beseech  you,  hear  a  word  of  advice  in  case  the  perse- 
cution increases, — which  it  is  like  to  do  for  a  season.  I  could  wish  that,  because 
you  have  no  ruling  elders,  and  your  teachers  cannot  walk  about  publicly  with  safety, 
that  you  would  appoint  some  among  yourselves,  who  may  continually,  as  their  occa- 
sions will  admit,  go  up  and  down,  from  house  to  house,  and  apply  themselves  pecu- 
liarly to  the  weak,  the  tempted,  the  fearful, — those  that  are  ready  to  despond  or 
to  halt,  and  to  encourage  them  in  the  Lord.  Choose  out  those  to  this  end  who  are 
endued  with  a  spirit  of  courage  and  fortitude ;  and  let  them  know  that  they  are 
happy  whom  Christ  will  honour  with  this  blessed  work.  And  I  desire  the  persons 
may  be  of  this  number  who  are  faithful  men,  and  know  the  state  of  the  church ; 
by  this  means  you  will  know  what  is  the  frame  of  the  members  of  the  church, 


CII  LIFE  OF  DR  OWEN. 

which  will  be  a  gre.at  direction  to  you,  even  in  your  prayers.  Watch,  now,  brethren, 
that,  if  it  be  the  will  of  God,  not  one  soul  may  be  lost  from  under  your  care.  Let 
no  one  be  overlooked  or  neglected;  consider  all  their  conditions,  and  apply  your- 
selves to  all  their  circumstances. 

Finally,  brethren,  that  I  be  not  at  present  farther  troublesome  to  you,  examine 
yourselves  as  to  your  spiritual  benefit  which  you  have  received,  or  do  receive,  by 
your  present  fears  and  dangers,  which  vdll  alone  give  you  the  true  measure  of  your 
condition ;  for  if  this  tends  to  the  exercise  of  your  faith,  and  love,  and  holiness,  if 
this  increases  your  valuation  of  the  privileges  of  the  Gospel,  it  will  be  an  undoubted 
token  of  the  blessed  issue  which  the  Lord  Christ  will  give  unto  your  troubles.  Pray 
for  me,  as  you  do  ;  and  do  it  the  rather,  that,  if  it  be  the  will  of  God,  I  may  be 
restored  to  you, — and  if  not,  that  a  blessed  entrance  may  be  given  to  me  into  the 
kingdom  of  God  and  glory.  Salute  all  the  church  in  my  name.  I  take  the  bold- 
ness in  the  Lord  to  subscribe  myself  your  unworthy  pastor,  and  your  servant  for 
Jesus'  sake,  J.  Owen." 

"  P.S. — I  humbly  desu-e  you  would  in  your  prayers  remember  the  family  where 
I  am,  from  whom  I  have  received,  and  do  receive,  great  Christian  kindness.  I  may 
say,  as  the  apostle  of  Onesiphorus,  '  The  Lord  give  to  them  that  they  may  find 
mercy  of  the  Lord  in  that  day,  for  they  have  often  refreshed  me  in  my  great  dis- 
tress." 

His  infirmities  increasing,  he  soon  after  removed  from  London  to 
Kensington,  for  country  air;  occasionally,  however,  he  was  able  still 
to  visit  London ;  and  an  incident  which  happened  to  him  on  one  of 
these  visits  presents  us  with  another  picture  of  the  times.  As  he 
was  driving  along  the  Strand,  his  carriage  was  stopped  by  two  in- 
formers, and  his  horses  seized.  Greater  violence  would  immediately 
have  followed,  had  it  not  been  that  Sir  Edmund  Godfrey,  a  justice 
of  the  peace,  was  passing  at  the  time,  and  seeing  a  mob  collected 
round  the  carriage,  asked  what  was  the  matter  ?  On  ascertaining  the 
circumstances,  he  ordered  the  informers,  with  Dr  Owen,  to  meet  him 
at  the  house  of  another  justice  of  the  peace  on  an  appointed  day. 
When  the  day  came,  it  was  found  that  the  informers  had  acted  so 
irregularly,  that  they  were  not  only  disappointed  of  their  base  reward, 
but  severely  reprimanded  and  dismissed.  Thus  once  more  did  Owen 
escape  as  a  bird  from  the  snare  of  the  fowler. 

Retiring  still  farther  from  the  scenes  of  public  life,  Owen  soon 
after  took  up  his  abode  in  the  quiet  village  of  Ealing,  where  he  had 
a  house  of  his  own  and  some  property.  Only  once  again  did  perse- 
cution hover  over  him,  and  threaten  to  disturb  the  sacred  uess  of  his 
declining  days,  by  seeking  to  involve  him  and  some  other  of  the 
Nonconformists  in  the  Rye  House  plot;  but  the  charge  was  too  bold 
to  be  believed,  and  God  was  about,  ere  long,  to  remove  him  from  the 
reach  of  all  these  evils,  and  to  hide  him  in  his  pavilion,  from  the  pride 
of  man  and  from  the  strife  of  tongues.  Anthony  Wood  has  said  of 
Owen,that  "he  did  very  unwillingly  lay  down  his  head  and  die ;"  but 
how  different  was  the  spectacle  of  moral  sublimity  presented  to  the 
eyes  of  those  who  were  actual  witnesses  of  the  last  days  of  the  mag- 


HIS  RETIREMENT  AND  LAST  DAYS.  CUT 

nanimous  and  heavenly-miuded  Puritan  I  In  one  of  his  latest  writings, 
when  referring  to  the  near  approach  of  the  daily  expected  and  ear- 
nestly desired  hour  of  his  discharge  from  all  farther  service  in  this 
world,  he  had  said,  "  In  the  continual  prospect  hereof  do  I  yet  live, 
and  rejoice;  which,  among  other  advantages  unspeakable,  hath  already 
given  me  an  inconcernment  in  those  oppositions  which  the  j)assions 
or  interests  of  men  engage  them  in,  of  a  very  near  alliance  unto,  and 
scarce  distinguishable  from,  that  which  the  grave  will  afford."  And 
all  the  exercises  of  his  death- bed  were  the  prolonged  and  brightening 
experience  of  what  he  here  describes.  In  a  letter  to  his  beloved 
friend  Charles  Fleetwood,  on  the  day  before  his  death,  he  thus  beau- 
tifully expresses  his  Christian  affection,  and  his  good  hope  through 
grace : — 

"  Dear  Sir, — Although  I  am  not  able  to  winte  one  word  myself,  yet  I  am  veiy 
desirous  to  speak  one  word  more  to  you  in  this  world,  and  do  it  by  the  hand  of  my 
wife.  The  continuance  of  your  entire  kindness,  knowing  what  it  is  accompanied 
withal,  is  not  only  greatly  valued  by  me,  but  will  be  a  refreshment  to  me,  as  it  is, 
even  in  my  dying  hour.  I  am  going  to  Him  whom  my  soul  has  loved,  or  rather 
who  has  loved  me  with  an  everlasting  love, — which  is  the  whole  ground  of  all  my 
consolation.  The  passage  is  very  irksome  and  wearisome,  through  strong  jsains 
of  various  sorts,  which  are  all  issued  in  an  intermitting  fever.  All  things  were 
provided  to  carry  me  to  London  to-day,  according  to  the  advice  of  my  physicians ; 
but  we  are  all  disappointed  by  my  utter  disability  to  undertake  the  journey.  I  am 
leaving  the  ship  of  the  church  in  a  storm ;  but  whilst  the  great  Pilot  is  in  it,  the 
loss  of  a  poor  under-rower  will  be  inconsiderable.  Live,  and  pray,  and  hope,  and 
wait  patiently,  and  do  not  despond ;  the  promise  stands  invincible,  that  He  will 
never  leave  us,  nor  forsake  us.  I  am  greatly  afflicted  at  the  distempers  of  your 
dear  lady ;  the  good  Lord  stand  by  her,  and  support  and  deUver  her.  My  affec- 
tionate respects  to  her,  and  the  rest  of  your  relations,  who  are  so  dear  to  me  in  the 
Lord.  Remember  your  dying  friend  with  all  fervency.  I  rest  upon  it  that  you  do 
so,  and  am  yours  entirely,  J.  Owen." 

The  first  sheet  of  his  "  Meditations  on  the  Glory  of  Christ "  had 
passed  through  the  press  under  the  superintendence  of  the  Rev. 
William  Payne,  a  Dissenting  minister  at  Saffron  Waldon,  in  Essex; 
and  on  that  person  calling  on  him  to  inform  him  of  the  circumstance 
on  the  morning  of  the  day  he  died,  he  exclaimed,  with  uplifted  hands, 
and  eyes  looking  upward,  "  I  am  glad  to  hear  it ;  but,  O  brother 
Payne !  the  long  wished-for  day  is  come  at  last,  in  which  I  shall  see 
that  glory  in  another  manner  than  I  have  ever  done,  or  was  capable 
of  doing,  in  this  world.  "^  Still  it  was  no  easy  thing  for  that  robust 
frame  to  be  broken  to  pieces,  and  to  let  the  struggling  spirit  go 
free.  His  physicians,  Dr  Cox  and  Sir  Edmund  King,  remarked 
on  the  unusual  strength  of  that  earthly  house  which  was  about  to 
be  dissolved ;  while  his  more  constant  attendants  on  that  consecrated 
hour  were  awe-struck  by  the  mastery  which  his  mighty  and  heaven- 
supported  spirit  maintained  over  his  physical  agonies.  "  In  respect  of 
'  Middleton,  iii.  480. 


CIV  LIFE  OF  DR  OWEN. 

sicknesses,  very  long,  languishing,  and  often  sharp  and  violent,  like  the 
blows  of  inevitable  death,  yet  was  he  both  calm  and  submiss  under 
all."^  At  length  the  struggle  ceased ;  and  with  eyes  and  hands  uplifted, 
as  if  his  last  act  was  devotion,  the  spirit  of  Owen  passed  in  silence 
into  the  world  of  glory.  It  happened  on  the  24th  of  August  1683, 
the  anniversary  of  St  Bartholomew's  Day ; — a  day  memorable  in  the 
annals  of  the  Church  of  Christ,  as  that  in  which  the  two  thousand  Non- 
conformist confessors  had  exposed  themselves  to  poverty  and  perse- 
cution at  the  call  of  conscience,  and  in  which  heaven's  gates  had  been 
opened  wide  to  receive  the  martyred  Protestants  of  France.  Eleven 
days  afterwards,  a  long  and  mournful  procession,  composed  of  more 
than  sixty  noblemen,  in  carriages  drawn  by  six  horses  each,  and  of 
many  others  in  mourning  coaches  and  on  horse-back,  silently  fol- 
lowed the  mortal  remains  of  Owen  along  the  streets  of  London,  and 
deposited  them  in  Bunhill-fields, — the  Puritan  necropohs.^ 

"  We  have  had  a  light  in  this  candlestick,"  said  the  amiable  David 
Clarkson,  on  the  Sabbath  following ;  "  we  have  had  a  light  in  this 
candlestick,  which  did  not  only  enhghten  the  room,  but  gave  Hght 
to  others  far  and  near:  but  it  is  put  out.  We  did  not  sufficiently 
value  it.  I  wish  I  might  not  say  that  our  sins  have  put  it  out.  We 
had  a  special  honour  and  ornament,  such  as  other  churches  would 
much  prize ;  but  the  crown  has  fallen  from  our  heads, — yea,  may  I 
not  add,  '  Woe  unto  us,  for  we  have  sinned?'"^ 

Dr  Owen  had  only  reached  the  confines  of  old  age  when  he  died; 
but  the  wonder  is,  that  a  life  of  such  continuous  action  and  severe 
study  had  not  sooner  burned  out  the  lamp.  It  may  be  remarked  of 
him,  as  Andrew  Fuller  used  to  say  of  himself,  that  "  he  possessed  a 
large  portion  of  being."  He  is  said  to  have  stooped  considerably 
during  the  later  years  of  his  life ;  but  when  in  his  full  vigour,  his  per- 
son was  tall  and  majestic,  while  there  was  a  singular  mixture  of 
gravity  and  sweetness  in  the  expression  of  his  countenance.  His 
manners  were  courteous;  his  familiar  conversation,  though  never 
deficient  in  gravity,  was  pleasantly  seasoned  with  wit;  and  he  was 
admired  by  his  friends  for  his  remarkable  command  of  temper 
under  the  most  annoying  provocations,  and  his  tranquil  magnani- 
mity in  the  midst  of  all  the  changes  of  fortune  to  which,  in  com- 
mon with  all  his  great  Puritan  contemporaries,  he  was  exposed. 
"His  general  frame  was  serious,  cheerful,  and  discoursive, — his  expres- 
sions savouring  nothing  of  discontent,  much  of  heaven  and  love  to  " 
Christ,  and  saints,  and  all  men ;  which  came  from  him  so  seriously  and 

'  Vindication  of  Owen  by  a  friendly  Scrutiny,  etc.,  p.  38. 

*  Stough  ton's  Spiritual  Heroes. 

»  "  Funeral  Sermon  on  the  most  lamented  death  of  the  late  reverend  and  learned 
John  Owen,  D.D.,  preached  the  next  Lord's  day  after  his  interment."  By  David 
Clarkson,  B.D. 


HIS  iietii;emi:^;t  akd  last  days.  cv 

spontaneously,  as  if  grace  and  nature  were  in  liim  reconciled,  and  Lut 
one  tiling/'  ^  Such  is  the  portrait  of  Owen  that  has  descended  to  us 
from  those  who  best  "knew  his  manner  of  life;"  and  our  regret  is  all 
the  gTeater,  that  we  are  constrained  to  receive  the  description  in  this 
general  form,  and  that  biography  has  opened  to  us  so  few  of  those 
glimpses  of  his  domestic  and  social  life  which  would  have  enabled  us 
to  "  catch  the  living  manners  as  they  rose,"  and  to  fill  up  for  our- 
selves the  less  strongly  defined  outlines  of  his  character. 

Our  business,  however,  is  more  with  Dr  Owen  in  his  various  public 
relations,  and  it  seems  to  be  a  fit  conclusion  of  this  Memoir,  that  we 
should  now  attempt,  in  a  few  closing  paragraphs,  to  express  the  esti- 
mate which  a  review  of  his  conduct  in  these  relations  warrants  us  to 
form  of  his  character.  One  of  the  most  natural  errors  into  Avhich  a 
biographer  is  in  danger  of  being  betrayed,  is  that  of  asserting  the  supe- 
riority of  the  individual  who  has  been  the  subject  of  his  memoir  to 
all  his  contemporaries ;  and  it  would  probably  require  no  great  stretch 
of  ingenuity  or  eloquent  advocacy  to  bring  out  Dr  Owen  as  at  least 
"  primus  inter  pares."  In  finding  our  way,  however,  to  such  con- 
clusions, almost  every  thing  depends  on  the  particular  excellence  on 
which  we  fix  as  our  standard  of  judgment;  and  we  are  persuaded 
that  were  we  allowed  to  select  a  separate  excellence  in  each  case 
as  our  standard,  we  could  bring  out  each  of  the  three  great  Puri- 
tans as,  in  his  turn,  the  greatest.  Let  impressive  eloquence  in 
the  pulpit  and  ubiquitous  activity  out  of  it  be  the  standard,  and  all 
this  crowned  with  successes  truly  apostolical,  and  must  not  every 
preacher  of  his  age  yield  the  palm  to  Richard  Baxter  ?  Or  let  our 
task  be  to  search  for  the  man  in  that  age  of  intellectual  giants  who 
was  most  at  home  in  the  philosophy  of  Christianity,  whose  imagina- 
tion could  bear  every  subject  he  touched  upward  into  the  sun-light, 
and  cover  it  with  the  splendours  of  the  firmament,  and  would  we  not 
lay  the  crown  at  the  feet  of  the  greatly  good  John  Howe  ?  But  let 
the  question  be.  Who  among  all  the  Puritans  was  the  most  remark- 
able for  his  intimate  and  profound  acquaintance  with  the  truths  of 
revelation?  who  could  shed  the  greatest  amount  of  light  upon  a 
selected  portion  of  the  Word  of  God,  discovering  its  hidden  riches, 
unfolding  its  connections  and  harmonies,  and  bringing  the  most  ab- 
struse doctrines  of  revelation  to  bear  upon  the  conduct  and  the  life  ? 
who  was  the  "  interpreter,  one  amongst  a  thousand?"  or  let  other 
excellencies  that  we  are  about  to  specify  be  chosen  as  the  standard, 
and  will  not  the  name  of  Dr  Owen,  in  this  case,  obtain  an  unhesitat- 
ing and  unanimous  suffrage  ?  Such  a  mode,  therefore,  of  expressing 
our  estimate  is  not  only  invidious,  but  almost  certain  to  fail,  after  all, 
in  conveying  a  distinct  and  accurate  conception  of  the  character  we 
'  Vindication  of  Owen  by  a  friendly  Scrutiny,  etc.,  p.  38. 


CVI  LIFE  OF  Dli  OWEN. 

commend.  We  prefer,  therefore,  to  contemplate  Dr  Owen  in  his 
principal  relations  and  most  prominent  mental  features,  and  to  paint 
a  portrait  without  fashioning  an  idol. 

The  first  excellence  we  have  to  name  is  one  in  regard  to  which,  we 
are  persuaded,  the  modem  popular  estimate  has  fallen  considerably 
below  the  truth.  We  refer  to  the  qualities  of  Owen  as  a  preacher. 
No  one  who  is  familiar  with  his  printed  sermons,  and  has  marked  the 
rich  ore  of  theology  with  which  they  abound,  will  refuse  to  him  the 
praise  of  a  great  sermon-maker;  but  this  gift  is  not  always  found 
united  in  the  same  person  with  that  other  excellence  which  is  equally 
necessary  to  constitute  the  preacher, — the  power,  namely,  of  express- 
ing all  the  sentiment  and  feeling  contained  in  the  words  by  means 
of  the  living  voice.  And  the  general  impression  seems  to  be,  that  Dr 
Owen  was  deficient  in  this  quality,  and  that  his  involved  sentences, 
though  easily  overlooked  in  a  composition  read  in  secret,  must, 
without  the  accompaniments  of  a  most  perfect  delivery,  have  been 
fatal  to  their  effect  upon  a  public  audience.  It  is  even  supposed  that 
his  intellectual  habits  must  have  been  unfavourable  to  his  readiness 
as  an  orator,  and  that  while,  like  Addison,  he  had  abundance  of  gold 
in  the  bank,  he  was  frequently  at  a  loss  for  ready  money.  But 
Owen's  contemporaries  report  far  differently ;  and  the  admiring  judg- 
ment of  some  of  them  is  the  more  to  be  relied  on,  that,  as  in  the  case 
of  Anthony  Wood,  it  was  given  with  a  grudge.  Their  descriptions, 
indeed,  would  lead  us  to  conclude  that  his  eloquence  was  of  the  per- 
suasive and  insinuating,  rather  than,  like  Baxter's,  of  the  impassioned 
kind, — the  dew,  and  not  the  tempest ;  but  in  this  form  of  eloquence 
he  appears  to  have  reached  great  success.  His  amiable  colleague, 
Mr  Clarkson,  speaking  of  "  the  admirable  facility  with  which  he  could 
discourse  on  any  subject,"  describes  him  as  "  never  at  a  loss  for  lan- 
guage, and  better  expressing  himself  extempore  than  others  with 
premeditation  ;"  and  retaining  this  felicity  of  diction  and  mastery  of 
his  thoughts  "  in  the  presence  even  of  the  highest  persons  in  the 
nation."  We  have  already  had  occasion  to  quote  Wood's  represen- 
tation of  Owen's  oratory,  as  "  moving  and  winding  the  affections  of 
his  auditory  almost  as  he  pleased ;  "^  and  a  wTiter  of  great  judgment 
and  discrimination,  who  had  often  heard  Owen  preach,  speaks  of 
him  as  "so  great  an  ornament  to  the  pulpit,  that,  for  matter,  manner, 
and  efficacy  on  the  hearers,  he  represented  indeed  an  ambassador 
of  the  Most  High,  a  teacher  of  the  oracles  of  God.  His  person  and 
deportment  were  so  genteel  and  graceful,  that  rendered  him  when 
present  as  affecting,  or  more  than  his  works  and  fame  when  absent. 
This  advanced  the  lustre  of  his  internal  excellencies,  by  shining 
through  so  bright  a  lantern." 
*  The  words  seem  to  be  Dodwell's,  but  tbey  are  qiioted  by  Wood  with  approval. 


HIS  RETIREMENT  AND  LAST  DAYS.  CVII 

Indeed,  the  sermons  of  Owen  and  his  compeers,  not  only  compel 
us  to  form  a  high  estimate  of  the  preachers,  but  of  the  hearers  of 
those  times,  who  could  rehsh  such  strong  meat,  and  invite  its  repe- 
tition. And  seldom  perhaps  on  earth  has  a  preacher  been  called 
to  address  more  select  audiences  than  Owen.  We  do  not  now  refer 
to  the  crowding  multitudes  that  hailed  his  early  ministry  at  Fordham 
and  Coggeshall,  or  to  those  little  secret  audiences  meeting  in  upper 
chambers,  to  whom  truth  was  whispered  rather  than  proclaimed,  but 
to  those  high  intellects  that  were  wont  to  assemble  around  him  at 
Oxford,  and  to  those  helmed  warriors  and  heroes  of  the  Common- 
wealth, who,  on  days  of  public  fasting  and  thanksgiving,  or  on  high 
occasions  of  state,  would  stand  in  groups  to  hear  the  great  Puritan 
discourse.  Many  of  these  earnest  souls  were  no  sciohsts  in  divinity 
themselves,  and  had  first  drawn  their  swords  to  secure  the  liberty  of 
prophesying  and  uncontrolled  freedom  of  worship. 

We  should  form  a  very  imperfect  estimate  of  the  character  of  Dr 
Owen,  and  of  the  beneficent  influence  which  he  exerted,  did  we  not 
advert  to  his  greatness  as  a  man  of  affairs.  In  this  respect  we  need 
have  no  hesitation  in  asserting  his  superiority  to  all  the  Puritans. 
Attached  from  principle  to  that  great  party  whose  noble  mission  it 
was  to  assert  and  to  vindicate  the  rights  of  conscience  and  freedom 
of  worship,  he  soon  rose  to  be  its  chief  adviser  on  all  occasions  of 
great  practical  exigency.  He  combined  in  a  remarkable  degree 
that  clear  perception  and  firm  grasp  of  great  abstract  principles,  that 
quick  discernment  of  character  and  detection  of  hidden  motive  in 
others,  which  acts  in  some  men  with  all  the  promptitude  and  in- 
fallibility of  instinct, — that  fertihty  of  resources,  that  knowledge 
of  the  times  for  vigorous  action  and  of  the  times  in  which  to  eco- 
nomize strength,  which,  when  found  in  great  prominence  and  happy 
combination  in  the  politician,  fit  him  for  the  high  duties  of  states- 
manship. He  was  the  man  who,  by  common  consent,  was  called  to 
the  helm  in  a  storm.  Baxter  was  deficient  in  more  than  one  of  those 
qualities  which  are  necessary  to  such  a  post ;  while  his  ardent  nature 
would,  on  some  occasions,  have  betrayed  him  into  practical  excesses, 
and  at  other  times  his  love  of  nice  and  subtle  distinction  would  have 
kept  him  discussing  when  he  should  have  been  acting; — while  Howe's 
elevation  above  the  affairs  of  daily  life,  his  love  of  solitude,  which  made 
him  almost  wish  even  to  die  alone  in  some  unfrequented  wood,  or  on 
the  top  of  some  far  remote  mountain,  disinclined,  if  it  did  not  unfit 
him,  for  the  conduct  of  public  affairs.  But  Owen's  singular  excel- 
lence in  this  respect  was  early  manifested, — and  to  no  eye  sooner  than 
to  that  of  Cromwell.  We  have  seen  him  inviting  his  counsels  on  the 
affairs  of  Dublin  University ;  taking  him  with  him  to  Scotland,  not 
only  as  his  chaplain,  but  as  his  adviser  in  the  affairs  of  that  campaign, 


Cr\"III  LIFE  OF  DR  OWEN. 

when  he  found  it  more  diificult  to  manage  its  theologians  than  to 
conquer  its  armies ;  and  at  length  intrusting  to  him  the  arduous  and 
almost  desperate  enterprise  of  presiding  over  Oxford,  and  raising  it 
from  its  ruins.  And  throughout  more  than  thirty  years  of  the  long 
struggle  of  the  Puritans  and  Nonconformists,  he  was  the  counsellor 
and  presiding  mind,  to  whom  all  looked  in  the  hour  of  important 
action  and  overwhelming  difficulty. 

Some  have  accused  Owen  and  other  Nonconformists  of  his  age  as 
too  political  for  their  office.  But  who  made  them  such?  Was  it  not 
the  men  who  were  seeking  to  wrest  from  them  their  dearest  civil 
rights,  and  to  make  it  a  crime  to  worship  God  according  to  their  con- 
sciences? With  such  base  ingenuity  of  reproach  were  the  Huguenots 
of  France  accused  of  holding  secret  meetings,  after  they  had  been  for- 
bidden to  meet  in  pubhc.  It  was  no  small  part  of  Owen's  praise,  that 
he  saw  and  obeyed  the  necessity  of  his  position ;  and  that  perhaps,  of 
all  the  Puritans  of  his  age,  he  was  the  most  quick  to  "  observe  the 
signs  of  the  times,  and  to  know  what  Israel  ought  to  do."  This  is  the 
estimate  we  should  be  disposed  to  form  from  a  simple  retrospect  of 
the  facts  of  our  narrative;  but  it  appears  to  have  been  the  judgment 
which  some  of  the  best  of  Owen's  contemporaries  were  not  slow  to 
express.  In  that  admirable  letter  to  Baxter  from  which  we  have 
already  quoted,  referring  more  particularly  to  Owen's  vice-cha,ncellor- 
ship,  the  writer  says,  "  And  though  his  years,  piety,  principles,  and 
strait  discipline,  with  the  interest  he  adhered  to,  affected  many  of  the 
heads  and  students  with  contempt,  envy,  and  enmity  at  the  first ;  his 
personal  worth,  obliging  deportment,  and  dexterity  in  affairs  that 
concerned  him  in  that  station,  so  mastered  all,  that  the  university 
grew  not  only  content  with,  but  proud  of  such  a  vice-chancellor.  And, 
indeed,  such  were  his  temper  and  accomplishments,  that  whatever 
station  or  sort  of  men  his  lot,  choice,  or  interest,  should  place  him  in 
or  among,  it  were  no  small  wonder  that  he  were  not  uppermost: — 
that  was  his  proper  sphere,  which  those  with  whom  he  was  con- 
cerned generally  courted  him  into,  and  few  envied  or  corrived."  ^ 

But  the  aspect  in  which  we  most  frequently  think  of  Owen,  and 
from  which  our  highest  estimate  of  him  is  formed,  is  that  of  a  theo- 
logical wiiter.  Even  the  mere  material  bulk  of  his  works  fills  us  with 
surprise;  and  when  we  consider  the  intensely  active  life  which  Owen 
led,  their  production  strikes  us  as  almost  incredible.  In  Bussell's 
edition,  together  with  the  edition  of  his  "  Exposition"  by  Wright, 
his  works  fill  no  fewer  than  twenty-eight  goodly  octavo  volumes, 
though  we  almost  sympathize  with  the  feeling  that  the  folio  form,  in 
which  many  of  them  originally  appeared,  more  fitly  represents  their 
intellectual  stature.  "Hew  down  the  pyramids,"  says  Sir  James 
I  "  Corrived  "  is  an  obsolete  English  word  for  "  rivalled." 


HIS  RETIREMENT  AND  LAST  DAYS.  CIX 

Stephen,  with  a  feehng  which  every  lover  of  the  old  divinity  will  un- 
derstand,— "  Hew  down  the  pyramids  into  a  range  of  streets !  divide 
Niagara  into  a  succession  of  water  privileges ! — but  let  not  the  spirits 
of  the  mighty  dead  be  thus  evoked  from  their  majestic  shrines  to  ani- 
mate the  dwarfish  structures  of  our  bookselling  generation." 

It  is  only,  however,  when  we  have  acquired  some  considerable 
familiarity  with  the  contents  of  these  volumes,  and  when  we  remem- 
ber that  on  almost  every  one  of  the  great  controversies, — such  as  the 
Arminian,  the  Socinian,  the  Popish,  and  the  Episcopalian, — he  has 
produced  works  which,  after  the  lapse  of  nearly  two  centuries,  are 
still  regarded  by  unanimous  consent  as  master-pieces  on  the  themes 
on  which  they  treat,  that  we  feel  unhesitating  confidence  in  placing 
the  name  of  Owen  among  the  first  names  of  that  age  of  amazing 
intellectual  achievement.  In  some  of  his  controversies  he  had  to  do 
v^^ith  men  of  inferior  ability,  of  whom  it  might  be  said,  as  of  some  of 
Fuller's  opponents,  that  "  they  scarcely  served  him  for  a  breakfast;'' 
but  in  other  controversies,  such  as  that  with  Goodwin  on  the  perse- 
verance of  the  saints,  he  was  called  to  grapple  with  some  of  the  best 
and  most  accomplished  men  of  his  age.  But  he  never  quailed  before 
any  opponent.  More  than  one  of  his  works  put  an  end  to  the  contro- 
versy l)y  driving  his  adversaries  to  despair;  and  only  once — viz.,  in 
his  rash  encounter  with  Walton — did  he  retire  undeniably  vanquished 
from  the  field.  It  is  unnecessary  to  repeat  observations  that  have 
been  made  in  the  narrative  on  Owen's  various  works;  but  this  seems 
to  be  the  place  at  which  to  indicate  what  seem  to  have  been  the  most 
distinguishing  qualities  of  Owen  as  a  theological  writer. 

Perhaps  no  better  word  could  be  found  to  express  one  of  the  most 
striking  characteristics  of  Owen,  than  that  which  Mackintosh  has 
used  to  describe  the  writings  of  Bentham, — exhaustiveness.  He  goes 
through  his  subject  "in  the  length  thereof,  and  in  the  breadth  thereof" 
It  was  his  custom  to  read  all  the  works  that  had  been  written  on  his 
particular  subject, — especially  the  writings  of  opponents, — and  then 
to  pass  deliberately  from  point  to  point  of  his  theme,  and  bring  the 
whole  concentrated  light  of  Scripture  to  bear  upon  its  elucidation  and 
estabhshment.  He  leaves  nothing  to  be  added  by  one  who  shall  fol- 
low in  the  same  path,  not  even  little  gleanings  at  the  corners  of  the 
field. — We  venture  to  describe  anothei  feature  of  Owen's  works  by 
the  phrase.  Theological  conservatism.  In  an  age  remarkable  for  its 
intellectual  excitement,  which  gave  birth  to  all  manner  of  extrava- 
gances in  opinion,  like  the  ocean  in  a  storm,  bringing  to  the  surface 
monsters,  and  hydras,  and  chimeras  dire,  and  then  producing  in  due 
season  a  reaction  into  the  shallows  of  Kationalism,  Owen  displayed  no 
disposition  to  change.  There  is  no  "svriter  in  whose  opinions  through- 
out hfe  there  is  more  of  consistency  and  unity.     There  is  e^-eryAvhere 

VOL.   I.— 8 


ex  LIFE  OF  DR  OWEN. 

visible  strong  intellect  and  profound  thought;  but  it  is  intellect,  not 
sporting  itself  with  novelties,  and  expending  itself  in  presumptuous 
speculation,  but  reasoning  out  and  defending  what  apostles  taught, 
and  feeling  that  there  is  enough  in  this  to  fill  an  angel's  grasp.  Various 
causes  combined  to  work  out  this  quality  in  Owen,  especially  his  pro- 
found reverence  for  the  authority  of  Scripture,  leading  him  to  travel 
over  its  ample  field,  but  restraining  him  from  passing  beyond  it ;  the 
influence  of  the  truth  upon  his  own  heart,  as  a  living  power  writing 
its  divine  witness  within  him;  and  also  his  vast  learning,  which 
enabled  him  to  trace  opinions  to  their  source,  and  to  detect  in  that 
which  the  ignorant  and  half-learned  looked  upon  as  a  dazzhng  dis- 
covery, the  resurrection  of  an  exploded  error,  whose  only  novelty  was 
in  its  name. 

Allied  to  this,  and  in  part  accounting  for  it,  was  what  we  would 
style  the  devout  Calvinism  of  Owen's  cast  of  thought.  Baxter  and 
he  held  substantially  the  same  truths,  their  views,  even  when  they 
seemed  the  most  divergent,  differing  in  form  and  complexion  more 
than  in  substance ;  but  still  it  is  evident  that  the  two  great  men  had 
each  his  distinct  and  favourite  standing-point.  With  Baxter,  the 
initial  thought  was  man  in  need  of  a  great  restorative  system ;  and 
this  led  him  outward  and  upward,  from  step  to  step  of  the  Christian 
salvation.  The  initial  thought  with  Owen  was  God  in  the  past  eter- 
nity devising  a  scheme  of  salvation  through  a  Mediator;  which  he 
unfolded  in  its  wondrous  arrangements  and  provisions  from  age  to 
age  of  the  world,  and  whose  glorious  results  were  to  continue  to  be 
enjoyed  for  ever  and  ever.  This  gave  a  comprehensiveness  and  an 
elevation  to  Owen's  whole  theology,  and  accounts  in  part  for  the 
fact  that  Baxter  seems  greatest  when  bearing  upon  the  duties  of  the 
sinner,  and  calling  him  to  repentance, — "now  or  never;"  while  Owen 
comes  forth  in  his  greatest  strength  when  instructing  and  building  up 
those  who  have  already  believed. 

And  this  suggests  another  of  his  most  remarkable  excellencies, — 
the  power,  namely,  of  bringing  the  various  doctrines  of  the  Christian 
system,  even  the  most  abstruse,  to  bear,  in  the  form  of  motive  and  con- 
solation, upon  the  affections  and  active  powers  of  our  human  nature. 
Great  as  Owen  is  when  we  see  him  as  the  gigantic  polemic,  putting 
forth  his  intellectual  might  in  "  earnestly  contending  for  the  faith  once 
delivered  unto  the  saints;"  we  have  not  seen  him  in  all  his  greatness 
until,  in  such  practical  works  as  his  treatise  on  the  "  Mortification  of 
Sin  in  Believers,"  he  brings  the  truth  into  contact,  not  so  much  with 
the  errors  of  the  heretic,  as  with  the  corruption  and  deceitfulness  of  the 
human  heart.  Then  we  have  hesitated  which  most  to  admire, — Ms 
intimate  knowledge  of  the  Word  of  God,  or  his  profound  acquaint- 
ance with  the  heart  of  man,  or  the  skill  with  which  he  brings  the 


HIS  RETIREMENT  AND  LAST  DAYS.  CXI 

one  into  vigorous  and  healing  action  upon  the  other;  while  all  his 
great  qualities,  as  the  expositor  of  the  Scriptures,  as  the  defender  of 
the  faith,  as  the  profound  theologian,  and  as  the  wise  practical  in- 
stn^ctor,  have  seemed  to  manifest  themselves  at  once  in  single  and 
united  greatness,  in  that  noble  intellectual  pyramid,  his  "  Exposition 
of  the  Epistle  to  the  Hebrews." 

Yet  some  of  the  excellencies  that  we  have  named  stand  closely 
connected  with  Owen's  chief  defect, — which  is  to  be  found  in  his 
manner,  rather  than  in  his  matter.  His  wish  to  exhaust  his  par- 
ticular theme  has  made  him  say  every  thing  on  a  subject  that  could 
be  said,  and  betrayed  him  into  an  occasional  prolixity  and  discursive- 
ness, the  absence  of  which  would  have  made  his  works  far  more 
popular,  and  far  more  useful.  He  wants  perspective  in  composition, 
and  does  not  seem  to  know  the  secret  of  touching  on  themes,  without 
laboriously  handling  them.  This,  with  an  occasionally  involved  and 
parenthetical  style,  has  formed,  as  we  conceive,  the  chief  barrier  to 
Owen's  yet  wider  acceptance.  The  sentiment  of  Dr  Yaughan  is  a 
just  one,  that  had  the  fluency  and  elegance  of  Bates  been  united  to 
the  massive  thoughts  of  Owen,  we  should  have  had  a  near  approach 
to  the  perfect  theological  writer.  But  let  us  admit  this  occasional 
defect;  and  let  us  even  farther  concede,  that  in  other  qualities  he  is 
not  equal  to  others  of  the  Puritans, — that  he  is  surpassed  by  Baxter 
in  point  and  energy,  by  Flavel  in  tenderness,  by  Howe  in  majesty, 
by  both  the  Henrys  in  proverb  and  epigram,  by  Bates  in  beautiful 
similitudes; — still,  where  shall  we  find,  in  the  theological  writers  of 
his  own  or  of  any  age,  so  much  of  the  accumulated  treasures  of  a 
sanctified  learning, — of  the  mind  of  God  clearly  elucidated  and  invin- 
cibly defended, — of  profound  and  massive  thought?  His  works  are 
like  a  soil  which  is  literally  impregnated  with  gold,  and  in  which  bur- 
nished masses  of  the  virgin  ore  are  sure  to  reward  him  who  patiently 
labours  in  it. 

John  Owen  belonged  to  a  class  of  men  who  have  risen  from  age 
to  age  in  the  church,  to  represent  great  principles,  and  to  revive  in 
the  church  the  Ufe  of  God.  The  supreme  authority  of  the  Scriptures 
in  all  matters  of  religion, — the  headship  of  Christ, — the  rights  of 
conscience, — rehgion  as  a  thing  of  spirit,  and  not  of  form,  resulting 
from  the  personal  belief  of  certain  revealed  truths,  and  infallibly 
manifesting  itself  in  a  holy  life, — the  church  as  a  society  distinct  from 
the  world; — these  principles,  often  contended  for  in  flames  and  blood, 
were  the  essence  of  that  Puritanism  which  found  one  of  its  noblest 
examples  in  Owen.  Puritanism,  it  has  been  finely  said,  was  the 
feeling  of  which  Protestantism  was  the  argument.  But  even  then,  it 
was  an  old  spirit  under  a  new  name,  which,  heaven-enkindled,  has  ever 
borne  the  two  marks  of  its  celestial  origin,  in  blessing  the  world  and 


CXII  LIFE  OF  DR  OWEN. 

being  persecuted  by  it.  It  was  the  spirit  which  breathed  in  the  Lol- 
lards of  Germany;  in  the  Hussites  of  Bohemia, — in  those  saints,  who 

•'  On  the  Alpine  mountains  cold. 
Kept  God's  truth  so  pure  of  old, 
When  all  our  fathers  worshipp'd  stocks  and  stones; " 

in  the  Huguenots  of  France ;  and  in  the  stern  Scottish  Covenanters ; — 
and  which  God  has  sometimes  sent  down  since,  like  a  benignant  angel, 
when  the  church  at  any  time  has  begun  to  stagnate  in  a  cold  ortho- 
doxy, to  trouble  the  waters  of  the  sanctuary,  that  the  lame  might  be 
healed.  It  is  a  spirit  which  the  inert  orthodoxy  and  the  superficial 
evangelism  of  the  church  even  now  greatly  needs  to  have  breathed 
into  it  from  heaven.  And  the  laborious  and  prayerful  study  of  the 
writings  of  the  Puritans  might  do  much  to  restore  it.  Only  let  the 
same  truths  be  behoved  with  the  same  faith,  and  they  will  produce 
the  same  men,  and  accomplish  the  same  intellectual  and  moral  mira- 
cles. A  due  appreciation  of  the  most  pressing  wants  of  our  age,  and 
a  timely  discernment  of  its  most  serious  perils,  would  draw  from  us 
the  prayer  which  is  said  to  have  once  escaped  the  lips  even  of  the 
cold  and  calculating  Erasmus, — "0,  sit  anima  mea  cum  Puritanis 
Anglicanis!" 


APPENDIX  TO  THE  LIFE  OF  DR  OWEN. 


Epitaph  inscribed  on  the  Monument  of  Dr  Owen  in 
Bunhill-fields. 

Johannes  Owen,  S.  T.  P. 
Agro  Oxoniensi  Oriundus ; 
Patre  insigni  Theologo  Theologus  Ipse  Insignior  ; 

Et  Seculi  hujus  Insignissimis  annumerandus  : 
Communibus  Humaniorum  Literarum  Suppetiis, 

Mensura  parum  Communi,  Instructus ; 
Omnibus,  quasi  bene  Ordinata  Ancillarum  Serie, 

Ab  illo  jussis  Suse  Famulari  Theologise : 
Theologige  Polemicse,  Practicae,  &,  quam  vocant,  Casuura 
(Harum  enim  Omnium,  quae  magis  Sua  habenda  erat,  ambigitur) 
In  ilia,  Viribus  plusquam  Herculeis,  Serpentibus  tribus, 
Arminio,  Socino,  Cano,  Venenosa  Strinxit  Guttura : 
In  ista,  Suo  prior,  ad  Verbi  Amussim,  Expertus  Pectore, 
Universam  Sp.  S'^".  QEconomiam  Aliis  tradidit : 

Et  missis  Cseteris,  Coluit  Ipse,  Sensitque, 
Beatam,  quam  Scripsit,  cum  Deo  Communionem : 
In  Terris  Viator  comprehensori  in  Ccelis  proximus : 
In  Casuum  Theologia,  Singulis  Oraculi  instar  habitus ; 
Quibus  Opus  erat,  &  Copia,  Consulendi : 
Scriba  ad  Regnum  Ccelorum  usquequoque  Institutus ; 
Multis  privatos  infra  Parietes,  a  Suggesto  Pluribus, 
A  Prelo  Omnibus,  ad  eundem  Scopum  collineantibus, 
Pura  Doctrinae  Evangelicae  Lampas  Praeliixit ; 
Et  sensim,  non  sine  aliorum,  suoque  sensu, 
Sic  prselucendo  Periit, 
Assiduis  Infirmitatibus  Obsiti, 
Morbis  Creberrimis  Impetiti, 
Durisque  Laboribus  potissimum  Attriti,  Corporis 
(Fabricae,  donee  ita  Quassatae,  Spectabilis)  Ruinas, 
Deo  ultra  Serviendo  inhabiles,  Sancta  Anima, 
Deo  ultra  Fruendi  Cupida,  Deseruit ; 


CXIV  APPENDIX  TO  THE 

Die,  a  Terrenis  Potestatibus,  Plurimis  facto  Fatali ; 
Illi,  a  Ccelesti  Numine,  Felici  reddito ; 

Mensis  Scilicet  Augusti  XXIV".  Anno  a  Partu  Virgineo. 
MDCLXXXIII",  ^tat.  LXVII°. 


TRANSLATION. 

John  Owen,  D.D.,  born  in  the  county  of  Oxford,  the  son  of  an  eminett  micis- 
ter,  himself  more  eminent,  and  worthy  to  be  enrolled  among  the  first  divines  of  tne 
age ;  furnished  with  human  literature  in  all  its  kinds,  and  in  its  highest  degrees,  he 
called  forth  all  his  knowledge  in  an  orderly  train  to  serve  the  interests  of  religion, 
and  minister  in  the  sanctuary  of  his  God.  In  divinity,  practic,  polemic,  and  casu- 
istical, he  excelled  others,  and  was  in  all  equal  to  himself.  The  ArminiMi,  Socinian, 
and  Popish  errors,  those  hydras,  whose  contaminated  breath  and  deadly  poison 
infested  the  church,  he,  with  more  than  Herculean  labour,  repulsed,  vanquished, 
and  destroyed.  The  whole  economy  of  redeeming  grace,  revealed  and  applied  by 
the  Holy  Spirit,  he  deeply  investigated,  and  communicated  to  others,  having  first 
felt  its  divine  energy,  according  to  its  draught  in  the  holy  Scriptures,  transfused 
into  his  own  bosom.  Superior  to  all  terrene  pursuits,  he  constantly  cherished, and 
largely  experienced,  that  blissful  communion  with  Deity  he  so  admirably  describes 
in  his  writings.  While  on  the  road  to  heaven,  his  elevated  mind  almost  compre- 
hended its  full  glories  and  joys.  When  he  was  consulted  on  cases  of  conscience, 
his  resolutions  contained  the  wisdom  of  an  oracle.  He  was  a  scribe  every  way  in- 
structed in  the  mysteries  of  the  kingdom  of  God.  In  conversation  he  held  up  to 
inany,  in  his  public  discourses  to  tnore,  in  his  publications  from  the  press  to  all, 
who  were  set  out  for  the  celestial  Zion,  the  eiFulgent  lamp  of  evangelical  truth,  to 
guide  their  steps  to  immortal  glory.  While  he  was  thus  diffusing  his  divine  light, 
Avith  his  own  inward  sensations,  and  the  observations  of  his  afflicted  friends,  his 
earthly  tabernacle  gradually  decayed,  till  at  length  his  deeply-sanctified  soul,  long- 
ing for  the  fruition  of  its  God,  quitted  the  body.  In  younger  age,  a  most  comely 
and  majestic  form ;  but  in  the  latter  stages  of  life,  depressed  by  constant  infirmities, 
emaciated  with  frequent  diseases,  and  above  all  crushed  under  the  weight  of  intense 
and  unremitting  studies,  it  became  an  incommodious  mansion  for  the  vigorous  ex- 
ertions of  the  spirit  in  the  service  of  its  God.  He  left  the  world  on  a  day  dread- 
ful to  the  church  by  the  cruelties  of  men,  but  bhssful  to  himself  by  the  plaudits  of 
his  God,  August  24,  1683,  aged  67. — Translated  hy  Dr  Gibbons. 


11. 

The  following  Lettees  embrace  all  the  Correspondence  of  Dr  Owen 
which  has  been  preserved,  and  is  of  any  importance  : — 

TO  M.  DU  MOULIN. 

Sin, — I  have  received  your  strictures  upon  our  Confession,  wherein  you  charge 
it  •with,  palpable  contradiction,  nonsense,  enthusiasm,  and  false  doctrine, — that  is, 
all  the  evils  that  can  be  crowded  into  such  a  writing ;  and  I  understand,  by  another 
letter  since,  that  you  have  sent  the  same  paper  to  others, — which  is  the  sole  cause  of 
the  return  wliich  I  now  make  to  you ;  and  I  beg  your  pardon  in  telling  you,  that 


LIFE  OF  DR  OWEN.  CXV 

all  your  instances  are  your  own  mistakes,  or  the  mistakes  of  your  friend,  as  I  shall 
briefly  manifest  to  you. 

First,  you  say  there  is  a  plain  contradiction  between  chap.  iii.  art.  6,  and  chap. 
XXX.  art.  2.  In  the  first  place  it  is  said,  "  None  but  the  elect  are  redeemed ; "  but 
in  the  other  it  is  said,  "  The  sacrament  is  a  memorial  of  the  one  offering  of  Christ 
upon  the  cross  for  all."  I  do  admire  to  find  this  charged  by  you  as  a  contradic- 
tion ;  for  you  know  full  well  that  all  our  divines  who  maintain  that  the  elect  only 
were  redeemed  effectually  by  Christ,  do  yet  grant  that  Christ  died  for  all,  in  the 
Scripture  sense  of  the  word, — that  is,  some  of  all  sorts, — and  never  dreamt  of 
any  contradiction  in  their  assertion.  But  your  mistake  is  worse ;  for  in  chap.  xxx. 
art.  2,  which  you  refer  to,  there  is  not  one  word  mentioned  of  Christ's  dying  for 
all ;  but  that  the  sacrifice  which  he  offered  was  offered  once  for  all, — which  is  the 
expression  of  the  apostle,  to  intimate  that  it  was  but  once  offered,  in  opposition  to 
the  frequent  repetitions  of  the  sacrifices  of  the  Jews.  And  pray,  if  you  go  on  in 
your  translation,  do  not  fall  into  a  mistake  upon  it ;  for  in  the  very  close  of  the 
article  it  is  said,  "  That  Christ's  only  sacrifice  was  a  propitiation  for  the  sins  of  all 
the  elect."  The  words  you  urge  out  of  2  Pet.  ii.  1,  are  not  in  the  text :  they  are, 
by  your  quotation,  "  Denied  him  that  had  redeemed  them ; "  but  it  is,  "  Denied 
the  sovereign  Lord  which  had  bought  them ; " — which  words  have  quite  another 
sense. 

Something  you  quote  out  of  chap.  vi.  art.  6,  where  I  think  you  suppose  we  do 
not  distinguish  between  the  "  reatus"  and  "  macula"  of  sin ;  and  so  think  that 
we  grant  the  defilement  of  Adam's  person,  and  consequently  of  all  intermediate 
propagations,  to  be  imputed  unto  us.  Pray,  sir,  give  me  leave  to  say,  that  I  can- 
not but  think  your  mind  was  employed  about  other  things  when  you  dreamt  of 
our  being  guilty  of  such  a  folly  and  madness ;  neither  is  there  any  one  word  in 
the  Confession  which  gives  countenance  unto  it.  If  you  would  throw  away  so 
much  time  as  to  read  any  part  of  my  late  discourse  about  justification,  it  is  not 
unlikely  but  that  you  would  see  something  of  the  nature  of  the  guilt  of  sin,  and 
the  imputation  of  it,  which  may  give  you  satisfaction. 

In  your  next  instance,  which  you  refer  unto  chap.  xix.  art.  3,  by  some  mistake 
(there  being  nothing  to  the  purpose  in  that  place),  you  say,  "  It  is  presupposed  that 
some  who  have  attained  age  may  be  elected,  and  yet  have  not  the  knowledge  of 
Jesus  Christ ;  which  is  a  pure  enthusiasm,  and  is  contrary  to  chap.  xx.  art.  2." 
Why,  sir !  that  many  who  are  eternally  elected,  and  yet  for  some  season — some 
less,  some  longer — do  live  without  the  knowledge  of  Christ,  until  they  are  con- 
verted by  the  "Word  and  Spirit,  is  not  an  enthusiasm ;  but  your  exception  is  con- 
trary to  the  whole  Scripture,  contrary  to  the  experience  of  all  days  and  ages,  over- 
throws the  work  of  the  ministry,  and  is  so  absurd  to  sense,  and  reason,  and  daily 
experience,  that  I  know  not  what  to  say  to  it ;  only,  I  confess  that  if,  with  some  of 
the  Arminians,  you  do  not  believe  that  any  are  elected  from  eternity,  or  before  they 
do  actually  believe,  something  may  be  spoken  to  countenance  your  exception  :  but 
that  we  cannot  regard,  for  it  was  our  design  to  oppose  all  their  errors. 

Your  next  instance  is  a  plain  charge  of  false  doctrine,  taken  out  of  chap.  xi. 
art.  1,  speaking,  as  you  say,  of  the  active  obedience  of  Christ  imputed  to  us,  which 
is  contrary  to  art.  3,  where  it  is  said  that  Christ  acquits  by  his  obedience  in  death, 
and  not  by  his  fulfilling  of  the  law.  Sir,  you  still  give  me  cause  of  some  new  ad- 
miration in  all  these  objections,  and  I  fear  you  make  use  of  some  corrupt  copy  of 
our  Confession ; — for  we  say  not,  as  you  allege,  that  Christ  by  his  obedience  in  death 
did  acquit  us,  and  not  by  his  fulfilling  of  the  law ;  but  we  say  that  Christ,  by  his 
obedience  and  death,  did  fully  discharge  the  debt  of  all  those  who  are  justified, — 
which  comprehends  both  his  active  and  passive  righteousness.  But  you  add  a 
reason,  whereby  you  design  to  disprove  this  doctrine  of  ours  concerning  the  im- 


CXVI  APPENDIX  TO  THE 

putation  of  the  active  righteousness  of  Christ  unto  our  justification.  Why,  you 
say,  it  is  contrary  to  reason ;  for  that  we  are  freed  from  satisfying  God's  justice  by 
being  punished  by  death,  but  not  from  the  fulfilling  of  the  law  :  therefore  the  ful- 
filling of  the  law  by  Christ  is  no  satisfaction  for  us, — we  are  not  freed  from  active 
obedience,  but  from  passive  obedience.  Pray,  sir,  do  not  mistake  that  such  mis- 
taken reasonings  can  give  us  any  occasion  to  change  our  judgments  in  an  article 
of  truth  of  this  importance.  When  you  shall  have  been  pleased  to  read  my  book 
of  Justification,  and  have  answered  solidly  what  I  have  written  upon  this  subject, 
I  will  tell  you  more  of  my  mind.  In  the  meantime  I  tell  you,  we  are  by  the  death 
of  Christ  freed  from  all  sufferings  as  they  are  purely  penal,  and  the  effects  of  the 
cui'se,  though  they  spring  out  of  that  root ;  only,  sir,  you  and  I  know  full  weU 
that  we  are  not  freed  from  pains,  afflictions,  and  death  itself, — which  had  never 
been,  had  they  not  proceeded  from  the  curse  of  the  law.  And  so,  sir,  by  the 
obedience  of  Christ  we  are  freed  from  obedience  to  the  law,  as  to  justification  by 
the  works  thereof.  We  are  no  more  obliged  to  obey  the  law  in  order  to  justifica- 
tion than  we  are  obliged  to  undergo  the  penalties  of  the  law  to  answer  its  curse. 
But  these  things  have  been  fully  debated  elsewhere. 

In  the  last  place,  your  friend  wishes  it  could  be  avoided,  and  declined  to  speak 
any  thing  about  universal  grace,  for  that  it  would  raise  some  or  most  divines 
against  it.  I  judge  myself  beholden  to  your  friend  for  the  advice,  which  I  presume 
he  judges  to  be  good  and  wholesome ;  but  I  beg  your  pardon  that  I  cannot  com- 
ply with  it,  although  I  shall  not  reflect  with  any  severity  upon  them  who  are  of 
another  judgment ;  and,  to  tell  you  the  truth,  the  immethodical  new  method  in- 
troduced to  give  countenance  to  universal  grace,  is,  in  my  judgment,  suited  to 
draw  us  off  from  all  due  conceptions  concerning  the  grace  of  God  in  Jesus  Christ ; 
which  I  shall  not  now  stay  to  demonstrate,  though  I  will  not  decline  the  under- 
taking of  it,  if  God  gives  me  strength,  at  any  time.  And  I  do  wonder  to  hear  you 
say  that  many,  if  not  most  divines,  will  rise  against  it,  who  have  published  in  print 
that  there  were  but  two  in  England  that  were  of  that  opinion,  and  have  strenu- 
ously opposed  it  yourself.  How  things  are  in  France,  I  know  not ;  but  at  Geneva, 
in  Holland,  in  Switzerland,  in  all  the  Protestant  churches  of  Germany,  I  do  know 
that  this  universal  grace  is  exploded.  Sir,  I  shall  trouble  you  no  farther.  I  pray 
be  pleased  to  accept  of  my  desire  to  undeceive  you  in  those  things,  wherein  either 
a  corrupt  copy  of  our  Confession  or  the  reasonings  of  other  men  have  given  you 
so  many  mistaken  conceptions  about  our  Confession. — I  am,  Sir,  yours, 

J.  Owen. 


TO  THE  LADY  HARTOPP. 

Dear  Madam, — Every  work  of  God  is  good ;  the  Holy  One  in  the  midst  of  us 
will  do  no  iniquity ;  and  all  things  shall  work  together  for  good  unto  them  that 
love  him,  even  those  things  which  at  present  are  not  joyous,  but  grievous ;  only 
his  time  is  to  be  waited  for,  and  his  way  submitted  unto,  that  we  seem  not  to  be 
displeased  in  our  hearts  that  he  is  Lord  over  us.  Your  dear  infant  is  in  the  eter- 
nal enjoyment  of  the  fruits  of  all  our  prayers ;  for  the  covenant  of  God  is  ordered 
in  all  things,  and  sure.  We  shall  goto  her;  she  shall  not  return  to  us.  Happy 
she  was  in  this  above  us,  that  she  had  so  speedy  an  issue  of  sin  and  misery,  being 
born  only  to  exercise  your  faith  and  patience,  and  to  glorify  God's  grace  in  her 
eternal  blessedness.  ]My  trouble  would  be  great  on  the  account  of  my  absence  at 
this  time  from  you  both,  but  that  this  also  is  the  Lord's  doing  ;  and  I  know  my 
own  uselessness  wherever  I  am.  But  this  I  will  beg  of  God  for  you  both,  that  you 
may  not  faint  in  this  day  of  trial, — that  you  may  have  a  clear  view  of  those  spiritual 


LIFE  OF  DR  OWEN.  CXVII 

and  temporal  mercies  wherewith  you  are  yet  intrusted  (all  undeserved), — that  sor- 
row of  the  world  may  not  so  overtake  your  hearts  as  to  disenable  to  any  duties, 
to  grieve  the  Spirit,  to  prejudice  your  Uves ;  for  it  tends  to  death,  God  in  Christ 
will  be  better  to  you  than  ten  children,  and  will  so  preserve  your  remnant,  and  so 
add  to  them,  as  shall  be  for  his  glory  and  your  comfort.  Only  consider  that  sor- 
row in  this  case  is  no  duty ;  it  is  an  effect  of  sin,  whose  cure  by  grace  we  should 
endeavour.  Shall  I  say.  Be  cheerful  ?  I  know  I  may.  God  help  you  to  honour 
grace  and  mercy  in  a  compliance  therewith.  My  heart  is  with  you,  my  prayers 
shall  be  for  you,  and  I  am,  dear  madam,  your  most  affectionate  friend  and  unworthy 
pastor,  J.  Owen. 


TO  MRS  POLHILIi. 

Deau  Madam, — The  trouble  expressed  in  yours  is  a  great  addition  to  mine ; 
the  sovereignty  of  divine  wisdom  and  grace  is  all  that  I  have  at  this  day  to  retreat 
unto ;  God  direct  you  thereunto  also,  and  you  will  find  rest  and  peace.  It  adds 
to  my  trouble  that  I  cannot  possibly  come  dowTi  to  you  this  week.  Nothing  but 
engaged  duty  could  keep  me  from  you  one  hour :  yet  I  am  conscious  how  little  I 
can  contribute  to  your  guidance  in  this  storm,  or  your  satisfaction.  Christ  is  your 
pilot ;  and  however  the  vessel  is  tossed  whilst  he  seems  to  sleep,  he  will  arise  and 
rebuke  these  winds  and  waves  in  his  own  time.  I  have  done  it,  and  yet  shall 
farther  wrestle  with  God  for  you,  according  to  the  strength  he  is  pleased  to  com- 
municate. Little  it  is  which  at  this  distance  I  can  mind  you  of;  yet  some  few 
things  are  necessary.  Sorrow  not  too  much  for  the  dead  ;  she  is  entered  into  rest, 
and  is  taken  away  from  the  evU  to  come.  Take  heed  lest,  by  too  much  grief,  you 
too  much  grieve  that  Holy  Spirit,  who  is  infinitely  more  to  us  than  all  natural  rela- 
tions. I  blame  you  not  that  you  so  far  attend  to  the  call  of  God  in  this  dispensa- 
tion as  to  search  yourself,  to  judge  and  condemn  yourself:  grace  can  make  it  an 
evidence  to  you  that  you  shall  not  be  judged  or  condemned  of  the  Lord.  I  dare 
not  say  that  this  chastisement  was  not  needful.  We  are  not  in  heaviness  unless 
need  be ;  but  if  God  be  pleased  to  give  you  a  discovery  of  the  wisdom  and  care 
that  is  in  it,  and  how  needful  it  was  to  awaken  and  restore  your  soul  in  any  thing, 
perhaps  in  many  things,  in  due  time  you  will  see  grace  and  love  in  it  also.  I 
verily  believe  God  expects,  in  this  dealing  with  you,  that  you  should  judge  your- 
self, your  sins  and  your  decays ;  but  he  would  not  have  you  misjudge  your  con- 
dition. But  we  are  like  froward  children,  who,  when  they  are  rebuked  and  cor- 
rected, neglect  other  things,  and  only  cry  that  their  parents  hate  and  reject  them. 
You  are  apt  to  fear,  to  think  and  say,  that  you  are  one  whom  God  regards  not, 
who  are  none  of  his ;  and  that  for  sundry  reasons  which  you  suppose  you  can  plead. 
But,  saith  God,  this  is  not  the  business  ;  this  is  a  part  of  your  frowardness.  I  call 
you  to  quicken  your  grace,  to  amend  your  own  ways ;  and  you  think  you  have 
nothing  to  do  but  to  question  my  love.  Pray,  madam,  my  dear  sister,  child  and 
care,  beware  you  lose  not  the  advantage  of  this  dispensation ;  you  vdll  do  so,  if  you 
use  it  only  to  afflictive  sorrows,  or  questioning  of  the  love  of  God,  or  your  interest 
in  Christ.  The  time  will  be  spent  in  these  things  which  should  be  taken  up  in 
earnest  endeavours  after  a  compliance  with  God's  will,  quickenings  of  grace,  returns 
after  backsUding,  mortification  of  sin  and  love  of  the  world,  until  the  sense  of  it  do 
pass  away.     Labour  vigorously  to  bring  your  soul  to  this  twofold  resolution : — 

1.  That  the  will  of  God  is  the  best  rule  for  all  things,  and  their  circumstances; 

2.  That  you  will  bring  yourself  into  a  fresh  engagement  to  Uve  more  to  him  :  and 
you  will  find  the  remainder  of  your  work  easy ;  for  it  is  part  of  the  yoke  of  Christ. 
I  shall  trouble  you  no  farther,  but  only  to  give  you  the  assurance  that  you  ai'e  in 


CXVIII  APPENDIX  TO  THE 

my  heart  continually,  which  is  nothing ;  but  it  helps  to  persuade  me  that  you  are 
in  the  heart  of  Christ,  which  is  all. — I  am,  dear  madam,  your  very  affectionate 
servant,  J.  Owen, 


TO  CHARLES  FLEETWOOD,  ESQ. 

Dear  Sir, — I  received  yours,  and  am  glad  to  hear  of  your  welfare.  There  is 
more  than  ordinary  mercy  in  every  day's  preservation.  My  wife,  I  bless  God,  is 
much  revived,  so  that  I  do  not  despair  of  her  recovery;  but  for  myself,  I  have 
been  under  the  power  of  various  distempers  for  fourteen  days  past,  and  do  yet  so 
continue.  God  is  fastening  his  instruction  concerning  the  approach  of  that  sea- 
son wherein  I  must  lay  down  this  tabernacle.  I  think  my  mind  has  been  too  much 
intent  upon  some  things,  which  I  looked  on  as  services  for  the  church ;  but  God 
will  have  us  know  that  he  has  no  need  of  me  nor  them,  and  is  therefore  calling  me 
off  from  them.  Help  me  with  your  prayers,  that  I  may,  through  the  riches  of  his 
grace  in  Christ,  be  in  some  measure  ready  for  my  account.  The  truth  is,  we 
cannot  see  the  latter  rain  in  its  season,  as  we  have  seen  the  former,  and  a  latter 
spring  thereon.  Death,  that  will  turn  in  the  streams  of  glory  upon  our  poor 
withering  souls,  is  the  best  relief.  I  begin  to  fear  that  we  shall  die  in  this  wilderness ; 
yet  ought  we  to  labour  and  pray  continually  that  the  heavens  would  drop  down  from 
above,  and  the  skies  pour  down  righteousness, — that  the  eai'th  may  open  and  bring 
forth  salvation,  and  that  righteousness  may  spring  up  together.  If  ever  I  return 
to  you  in  this  world,  I  beseech  you  to  contend  yet  more  earnestly  than  ever  I  have 
done,  with  God,  with  my  ovni  heart,  with  the  church,  to  labour  after  spiritual  re- 
vivals. Our  affectionate  service  to  your  lady,  and  to  all  your  family  that  are  of  the 
household  of  God. — I  am,  dearest  sir,  yours  most  affectionately  whilst  I  live, 

Stadham,  July  8.  J.  Owen. 


TO  CHARLES  FLEETWOOD,  ESQ. 

Dear  Sir, — The  bearer  has  stayed  long  enough  with  us  to  save  you  the 
trouble  of  reading  an  account  of  me  in  my  own  scribbling  :  a  longer  stay  I  could 
not  prevail  with  him  for,  though  his  company  was  a  great  refreshment  to  me. 
Both  you  and  your  whole  family,  in  all  their  occasions  and  circumstances,  are 
daily  in  my  thoughts ;  and  when  I  am  enabled  to  pray,  I  make  mention  of  you  all 
without  ceasing.  I  find  you  and  I  are  much  in  complaining.  For  my  part  I  must 
say,  And  is  there  not  a  cause?  So  much  deiidness,  so  much  unspirituality,  so  much 
weakness  in  faith,  coldness  in  love,  instability  in  holy  meditations,  as  I  find  in  my- 
self, is  cause  sufficient  of  complaints.  But  is  there  not  cause  also  of  thanksgiving 
and  joy  in  the  Lord  ?  Are  there  not  reasons  for  them  ?  When  I  begin  to  think 
of  them,  I  am  overwhelmed ;  they  are  great,  they  are  glorious,  they  are  inexpres- 
sible. Shall  I  now  invite  you  to  this  great  duty  of  rejoicing  more  in  the  Lord  ? 
Pray  for  me,  that  I  may  do  so ;  for  the  near  approach  of  my  dissolution  calls  for  it 
earnestly.  My  heart  has  done  with  this  world,  even  in  the  best  and  most  desirable 
of  its  refreshments.  If  the  joy  of  the  Lord  be  not  now  strength  unto  it,  it  will 
fail.  But  I  must  have  done.  Unless  God  be  pleased  to  affect  some  person  or 
persons  with  a  deep  sense  of  our  declining  condition,  of  the  temptations  and 
dangers  of  the  day,  filling  them  with  compassion  for  the  souls  of  men,  making 
them  fervent  in  spirit  in  their  work,  it  will  go  but  ill  with  us.  It  may  be  these 
thoughts  spring  from  causeless  fears, — it  may  be  none  amongst  us  has  an  evil,  a 
barren  heart  but  myself :  but  bear  with  me  in  this  my  folly ;  I  cannot  lay  down 
these  thoughts  until  I  die :  nor  do  I  mention  them  at  present  as  though  I  should 


LIFE  OF  DR  OWEN.  CXIX 

not  esteem  it  a  great  mercy  to  have  so  able  a  supply  as  Mr  C,  but  I  am  groaning 
after  deliverance ;  and  being  near  the  centre,  do  hope  I  feel  the  drawing  of  the 
love  of  Christ  with  more  earnestness  than  formerly :  but  my  naughty  heart  is  back- 
ward in  these  compliances.  My  affectionate  service  to  Sir  John  Hartopp,  and  his 
lady,  and '  to  the  rest  of  your  family,  when  God  shall  return  them  unto  you. — I 
am,  dear  sir,  yours  most  affectionately  in  everlasting  bonds, 

J.  Owen. 


TO  THE  RET.  MR  ROBERT  ASTT  OF  NORWICH. 

Dear  Sir, — I  received  yours  by  Mr  B.,  to  whom  I  shall  commit  this  return, 
and  hope  it  will  come  safely  to  your  hands ;  for  although  I  can  acknowledge 
nothing  of  what  you  are  pleased  out  of  your  love  to  ascribe  unto  me,  yet  I  shall 
be  always  ready  to  give  you  my  thoughts  in  the  way  of  brotherly  advice,  whenever 
you  shall  stand  in  need  of  it :  and  at  present,  as  things  are  circumstanced,  I  do  not 
see  how  you  can  waive  or  decline  the  call  of  the  chiu-ch,  either  in  conscience  or 
reputation.  For,  to  begin  with  the  latter ;  should  you  do  so  upon  the  most  Chris- 
tian and  cogent  grounds  in  your  own  apprehensions,  yet  wrong  interpretations 
will  be  put  upon  it ;  and  so  far  as  it  is  230ssible  we  ought  to  keep  ourselves,  not 
only  "  extra  noxam,"  but  "  suspicionem  "  also.  But  the  point  of  conscience  is  of 
more  moment.  All  things  concurring, — the  providence  of  God  in  bringing  you  to 
that  place,  the  judgment  of  the  church  on  your  gifts  and  grace  for  their  edifica- 
tion and  example,  the  joint  consent  of  the  body  of  the  congregation  in  your  call, 
with  present  circumstances  of  a  singular  opportunity  for  preaching  the  word, — 
I  confess  at  this  distance  I  see  not  how  you  can  discharge  that  duty  you  owe  to 
Jesus  Christ  (whose  you  are,  and  not  your  own,  and  must  rejoice  to  be  what  he 
will  have  you  to  be,  be  it  more  or  less)  in  refusing  a  compliance  unto  these  mani- 
fest indications  of  his  pleasure  ;  only,  remember  that  you  sit  down  and  count  what 
it  will  cost  you, — which  I  know  you  will  not  be  discouraged  by ;  for  the  daily  exer- 
cise of  grace  and  learning  of  wisdom  should  not  be  grievous  unto  us,  though  some 
of  their  occasions  may  be  irksome.  For  the  latter  part  of  your  letter,  I  know  no 
difference  between  a  pastor  and  a  teacher  but  what  follows  their  different  gifts ; — ■ 
the  office  is  absolutely  the  same  in  both ;  the  power  the  same,  the  right  to  the 
administration  of  all  ordinances  every  way  the  same :  and  at  that  great  church  at 
Boston,  in  New  England,  the  teacher  was  always  the  principal  person ;  so  was  Mr 
Cotton  and  Mr  Norton.  Where  gifts  make  a  difference,  there  is  a  difference ; 
otherwise  there  is  none.  I  pray  God  guide  you  in  this  great  affair ;  and  I  beg 
your  prayers  for  myself  in  my  weak,  infirm  condition. — I  am  your  affectionate 
friend  and  brother,  J.   Owen. 

London,  March  16. 


TO  MR  BAXTER. 

Sir, — The  continuance  of  my  cold,  which  yet  holds  me,  with  the  severity  of 
the  weather,  have  hitherto  hindered  me  from  answering  my  purpose  of  coming 
unto  you  at  Acton ;  but  yet  I  hope,  ere  long,  to  obtain  the  advantage  of  enjoying 
your  company  there  for  a  season.  In  the  meantime,  I  return  you  my  thanks  for 
the  communication  of  your  papers ;  and  shall  on  every  occasion  manifest  that  you 
have  no  occasion  to  question  whether  I  were  in  earnest  in  what  I  proposed,  in 
reference  to  the  concord  you  design.  For  the  desire  of  it  is  continually  upon  my 
heart ;  and  to  express  that  desire  on  all  occasion,  I  esteem  one  part  of  that  profes- 
sion of  the  Gospel  which  I  am  called  unto.    Could  I  contribute  any  thing  towards 


CXX  APPENDIX  TO  THE 

the  accomplishment  of  so  holy,  so  necessary  a  work,  I  should  willingly  spend  my- 
self and  be  spent  in  it.  For  what  you  design  concerning  your  present  essay,  I  like 
it  very  well,  both  upon  the  reasons  you  mention  in  your  letter,  as  also  that  all  those 
who  may  be  willing  and  desirous  to  promote  so  blessed  a  work  may  have  copies  by 
them,  to  prepare  their  thoughts  in  reference  to  the  whole. 

For  the  present,  upon  the  liberty  granted  in  your  letter  (if  I  remember  it  aright), 
I  shall  tender  you  a  few  queries,  which,  if  they  are  useless  or  needless,  deal  with  them 
accordingly. 

As, — 1.  Are  not  the  severals  proposed  or  insisted  on  too  many  for  this  first 
attempt  ?  The  general  heads,  I  conceive,  are  not ;  but  under  them  very  many 
particulars  are  not  only  included,  which  is  unavoidable,  but  expressed  also,  which 
may  too  much  dilate  the  original  consideration  of  the  whole. 

2.  You  expressly  exclude  the  Papists,  who  will  also  sure  enough  exclude  them- 
selves, and  do,  from  any  such  agreement ;  but  have  you  done  the  same  as  to  the 
Socinians,  who  are  numerous,  and  ready  to  include  themselves  upon  our  commu- 
nion ?     The  Creed,  as  expounded  in  the  four  first  councils,  will  do  it. 

3.  Whether  some  expressions  suited  to  prevent  future  divisions  and  separations, 
after  a  concord  is  obtained,  may  not  at  present,  to  avoid  all  exasperation,  be  omitted, 
as  seeming  reflective  on  former  actings,  when  there  was  no  such  agreement  among 
us  as  is  now  aimed  at  ? 

4.  Whether  insisting  in  particular  on  the  power  of  the  magistrate,  especially  as 
under  civil  coercion  and  punishment  in  cases  of  error  or  heresy,  be  necessary  in  this 
first  attempt  ?  These  generals  occurred  to  my  thoughts  upon  my  first  reading  of 
your  proposals.  I  will  now  read  them  again,  and  set  down,  as  I  pass  on,  such  appre- 
hensions in  particular  as  I  have  of  the  severals  of  them. 

To  the  first  answer,  under  the  first  question,  I  assent ;  so  also  to  the  first  pro- 
posal, and  the  explanation ;  likewise  to  the  second  and  third.  I  thought  to  have 
proceeded  thus  throughout,  but  I  foresee  my  so  doing  would  be  tedious  and  use- 
less ;  I  shall  therefore  mention  only  what  at  present  may  seem  to  require  second 
thoughts.    As, — 

1.  To  propos.  9,  by  those  instances  [what  words  to  use  in  preaching,  in  what 
words  to  pray,  in  what  decent  habit]  do  you  intend  homilies,  prescribed  forms  of 
prayer,  and  habits  superadded  to  those  of  vulgar  decent  use  ?  Present  contro- 
versies will  suggest  an  especial  sense  under  general  expressions. 

2.  Under  pos.  13,  do  you  think  a  man  may  not  leave  a  church  and  join  him- 
self to  another,  unless  it  be  for  such  a  cause  or  reason  as  he  supposeth  sufficient  to 
destroy  the  being  of  the  church  ?  I  meet  with  this  now  answered  in  your  18th 
propos.,  and  so  shall  forbear  farther  particular  remarks,  and  pass  on. 

In  your  answer  to  the  second  question,  your  10th  position  hath  in  it  somewhat 
that  will  admit  of  farther  consideration,  as  I  think.  In  your  answer  to  the  third 
question,  have  you  suflaciently  expressed  the  accountableness  of  churches  mutually, 
in  case  of  offence  from  maladministration  and  church  censures  ?  This  also  I  now 
see  in  part  answered, — proposition  fifth.  I  shall  forbear  to  add  any  thing  as  under 
your  answer  to  the  last  question,  about  the  power  of  the  magistrate,  because  I  fear 
that  in  that  matter  of  punislung  I  shall  somewhat  dissent  from  you,  though  as  to 
mere  coercion  I  shall  in  some  cases  agree. 

Upon  the  whole  matter,  I  judge  yom-  proposals  worthy  of  great  consideration, 
and  the  most  probable  medium  for  the  attaining  of  the  end  aimed  at  that  yet  I 
have  perused.  If  God  give  not  a  heart  and  mind  to  desire  peace  and  union,  every 
expression  will  be  disputed,  under  pretence  of  truth  and  accuracy;  but  if  these 
things  have  a  place  in  us  answerable  to  that  which  they  enjoy  in  the  Gospel,  I  see 
no  reason  why  all  the  true  disciples  of  Christ  might  not,  upon  these  and  the  like 
principles,  condescend  in  love  unto  the  practical  concord  and  agreement,  which 


LIFE  OF  DR  OWEN. 


CXXl 


not  one  of  them  dare  deny  to  be  their  duty  to  aim  at.  Sir,  I  shall  pray  that  the 
Lord  would  guide  and  prosper  you  in  all  studies  and  endeavours  for  the  service  of 
Christ  in  the  world,  especially  in  this  your  desire  and  study  for  the  introducing  of 
the  peace  and  love  promised  amongst  them  that  believe,  and  do  beg  your  prayers. 
• — Your  truly  affectionate  brother,  and  unworthy  fellow-servant, 
Jan.  25, 1668.  John  Owen. 


III. 


A  List  of  Dr  Owen's  "Works,  according  to  the  years  in  whicli  they 
appear  to  have  been  published. 


Display  of  Arminianism,  4to,      .... 

The  Duty  of  Pastors  and  People  Distinguished,  4to,    . 

The  Principles  of  the  Doctrine  of  Christ,  in  two  Catechisms,  12mo, 

A  Vision  of  Unchangeable  Mercy  :  a  Sermon,  4to, 

Eshcol;  or.  Rules  for  Church  Fellowship,  12mo,  . 

Salus  Electorum  :  a  treatise  on  Redemption,  4to, 

Memorial  of  the  Deliverance  of  Essex:  two  Sermons,  4to, 

Righteous  Zeal — a  Sermon;  and  Essay  on  Toleration,  4to, 

The  Shaking  and  Translating  of  Heaven  and  Earth  :  a  Sermon,  4to, 

Human  Power  Defeated :  a  Sermon,  4to. 

Of  the  Death  of  Christ,  in  answer  to  Baxter,  4to, 

The  Steadfastness  of  Promises :  a  Sermon,  4to,         °   . 

The  Branch  of  the  Lord :  two  Sermons,  4to,     . 

The  Advantage  of  the  Kingdom  of  Christ :  a  Sermon,  4to, 

The  Labouring  Saint's  Dismission  :  a  Sermon,  4to, 

Christ's  Kingdom  and  the  Magistrate's  Power:  a  Sermon,  4to, 

De  Divina  Justitia  :  translated  1794,  12mo, 

The  Doctrine  of  the  Saints'  Perseverance,  folio,  . 

Vindicise  Evangelicse :  Reply  to  Biddle,  4to,    . 

On  the  Mortification  of  Sin,  8vo,  .  .  . 

Review  of  the  Annotations  of  Grotius,  4to,       .  . 

God's  Work  in  Founding  Zion :  a  Sermon,  4to,  . 

God's  Presence  with  his  People :  a  Sermon,  4to,  . 

On  Communion  with  God,  4to, 

A  Discovery  of  the  True  Nature  of  Schism,  12mo, 

A  Review  of  the  True  Nature  of  Schism,  12mo, 

Answer  to  Cawdrey  about  Schism,  12mo, 

Of  the  Nature  and  Power  of  Temptation,  12mo, 

The  Divine  Original  of  the  Scriptures,  12mo,  . 

Vindication  of  the  Hebrew  and  Greek  Texts,  12mo,    . 

Exercitationes  adversus  Fanaticos,  12mo, 

The  Glory  of  Nations  professing  the  Gospel :  a  Sermon,  4to, 

On  the  Power  of  the  Magistrate  about  Religion,  4to, 

A  Primer  for  Children,  12mo,  .  .  . 

eEOAOrOTMENA   nANTOAAnA,  4to,       . 

Animadversions  on  Fiat  Lux,  12mo,   .     .     . 


1642 
1643 
1645 
1646 
1647 
1648 
1648 
1649 
1649 
1649 
1650 
1650 
1650 
1651 
1652 
1652 
1653 
1654 
1655 
1656 
1656 
1656 
1656 
1657 
1657 
1657 
1658 
1658 
1659 
1659 
1659 
1659 
1659 
1660 
1661 
1662 


CXXII 


APPENDIX  TO  THE  LIFE  OF  DR  OWEN. 


A  Discourse  on  Liturgies,  4to,  .... 

Vindication  of  the  Animadversions,  etc.,  8vo,  .  .  . 

Indulgence  and  Toleration  Considered,  4to, 

A  Peace-offering,  or  Plea  for  Indulgence,  4to, 

Brief  Instruction  in  the  Worship  of  God  :  a  Catechism,  12mo, 

On  Indwelling  Sin,  8vo,  ..... 

Exposition  of  the  130th  Psalm,  4to,     .  ... 

Exposition  of  the  Epistle  to  the  Hebrews,  vol.  i.,  folio,  . 

Vindication  of  the  Doctrine  of  the  Trinity,  12mo, 

Truth  and  Innocence  Vindicated,  8vo, 

On  the  Divine  Institution  of  the  Lord's  Day,  8vo,        .  . 

On  Evangelical  Love,  8vo,  ..... 

Vindication  of  the  Work  on  Communion,  12mo,  .  . 

Discourse  on  the  Holy  Spirit,  folio,        .... 

Exposition  of  the  Hebrews,  vol.  ii.,  folio, 

How  we  may  Bring  our  Hearts  to  Bear  Reproof,  4to,  . 

A  Discourse  concerning  the  Authority  of  Scripture,  4to, 

On  the  Nature  of  Apostasy,  8vo,  .... 

The  Reason  of  Faith,  8vo,  ..... 

On  the  Doctrine  of  Justification,  4to,    .... 

The  Ways  and  Means  of  Understanding  the  Mind  of  God,  SvOj 

XPISTOAOriA,  or  the  Person  of  Christ,  4to, 

The  Church  of  Rome  no  Safe  Guide,  4to,  .  .  . 

On  Union  among  Protestants,  4to,  .... 

Vindication  of  the  Nonconformists,  4to,  .  .  . 

Exposition  of  the  Hebrews,  vol.  iii.,  folio,  .  .  . 

Defence  of  the  Vindication,  4to,  .... 

Inquiry  into  Evangelical  Churches,  4to,  . 

Humble  Testimony  to  the  Goodness  and  Severity  of  God,  etc.,  8vo, 

On  Spiritual-mindedness,  4to,     ..... 

The  Work  of  the  Holy  Spirit  in  Prayer,  4to,  .  . 

The  Chamber  of  Imagery,  4to,  .... 

An  Account  of  the  Protestant  Religion,  4to,     .  .  . 

Meditations  on  the  Glory  of  Christ,  part  i.,  8vo, 

Exposition  of  the  Hebrews,  vol.  iv.,  folio,  .  .  . 

Of  the  Dominion  of  Sin  and  Grace,  8vo,  .  . 

True  Nature  of  a  Gospel  Church,  4to, 

Meditations  on  the  Glory  of  Christ,  part  ii.,  8vo, 

Two  Discourses  on  the  Work  of  the  Spirit,  8vo, 

Evidences  of  the  Faith  of  God's  Elect,  8vo, 

Seventeen  Sermons,  2  vols.  8vo,  .... 

An  Answer  to  Two  Questions;  with  Twelve  Arguments  against  any  Con- 
formity to  Worship  not  of  Divine  Institution,  8vo, 

Several  Posthumous  Sermons  and  Tracts,  in  "  A  Complete  Collection  of  Ser- 
mons," etc.,  folio,         ....... 

Thirteen  Sermons,  8vo,  ..... 

Twenty-five  Discourses  suitable  to  the  Lord's  Supper,  12mo,  . 


XPISTOAOriA: 

OR, 

A  DECLARATION  OF  THE  GLORIOUS  MYSTHRY 

OP 

THE   PEESON   OF   CHRIST-GOD   AND   MAX 


THE  INFINITE  WISDOM,  LOVE,  AND  POWER  OP  GOD  IN  THE  CONTRIVANCE  ANS 
CONSTITUTION  THEREOF; 


OF  THE  GROUNDS  AND  REASONS  OF  HIS  INCARNATION; 

THE  NATURE  OF  HIS  MINISTRY  IN  HEAVEN  ; 

THE  PRESENT  STATE  OF  THE  CHURCH  ABOVE  THEREON;    AND 

THE  USE  OF  HIS  PERSON  IN  RELIGION: 


AN  ACCOUNT  AND  VINDICATION  OF  THE 

HONOUR,  WORSHIP,  FAITH,  LOVE,  AND  OF.EDIENCB  DUE  UNTO  IIIM, 

IN  AND  FROM  THE  CHURCH. 


tea  doubtless,  and  I  count  nil  things  but  loss  for  the  excellency  of  the  knowledge  of  Christ  Jesus  my  Lord  :  for 
suffered  the  lose  of  all  things,  and  do  count  them  but  dung,  that  I  may  win  Christ."— Phii,.  iii.  8, 


PREFATORY  NOTE. 


The  object  of  Dr  Owen  in  this  treatise  is  to  illustrate  the  mystery  of  divine 
grace  in  the  person  of  Christ.  It  bears  the  title,  "  Christologia;"  but  it  differs 
considerably  from  modern  works  of  the  same  title  or  character.  It  is  not  occu- 
pied with  a  formal  induction  from  Scripture  in  proof  of  the  supreme  Godhead  of 
the  Saviour.  Owen  assumes  the  truth  of  this  doctrine,  and  applies  all  his  powers 
and  resources  to  expound  its  relations  in  the  Christian  system,  and  its  bearings  on 
Christian  duty  and  experience. 

Chapter  I.  of  the  work  is  devoted  to  an  exposition  of  Matt.  xvi.  16,  as  a  warrant 
and  basis  for  his  inquiry  respecting  the  person  of  Christ.  Chapter  II.  contains  some 
historical  references  to  the  opposition  encountered  by  this  doctrine  in  past  ages. 
From  Chapter  III.  to  VII.  inclusive,  the  person  of  Christ  is  exhibited  as  the  origin 
of  all  true  religion,  the  foundation  of  the  divine  counsels,  the  representation  of  the 
divine  nature  and  will,  the  embodiment  and  sum  of  divine  truth,  and  the  source 
of  divine  and  gracious  efficacy  for  the  salvation  of  the  church.  The  faith  of  the 
Old  Testament  Church  respecting  it  is  illustrated  in  Chapter  VIII.  Then  follows 
the  second  leading  division  of  the  ti'eatise,  in  which  the  divine  honours  and  obe- 
dience due  to  Christ,  and  our  obligation  to  seek  conformity  to  him,  are  urged  at 
some  length,  from  Chapter  IX.  to  XV.  It  is  followed  in  Chapters  XVI.  and 
XVII.  with  an  inquiry  into  the  divine  wisdom  as  manifested  in  the  person  of 
Christ.  The  hypostatical  union  is  explained,  Chapter  XVIII.  Two  more  Chapters, 
XIX.  and  XX.,  close  the  work,  with  a  dissertation  on  the  exaltation  of  Christ,  and 
the  mode  in  which  he  discharges  his  mediatorial  functions  in  heaven. 

The  treatise  was  first  published  in  1679.  We  are  not  informed  under  what 
particular  circumstances  Owen  was  led  to  prepare  it.  There  is  internal  evidence 
in  the  work  itself  that  he  laboured  under  a  strong  impression  of  the  peril  in  which 
evangelical  religion  would  be  involved,  if  views  of  the  person  of  Christ,  either 
positively  unsound  or  simply  vague  and  defective,  obtained  currency  in  the  British 
churches.  His  acquaintance  with  the  early  history  of  the  church  taught  him  that 
against  this  doctrine  the  persevering  assaults  of  Satan  had  been  directed;  and, 
with  sagacious  foresight,  he  anticipated  the  rise  of  heresy  on  this  point  in  England. 
He  speaks  of  "woful  contests"  respecting  it, — increasing  rather  than  abating 
"  unto  this  very  day;"  and  intimates  his  conviction,  in  language  which  elucidates 
his  main  design  in  this  work,  that  the  only  way  by  which  they  could  be  terminated 
was  to  enthrone  Christ  anew  in  the  hearts  and  consciences  of  men. 

Events  ensued  which  justified  these  apprehensions  of  Owen.  A  prolonged  con- 
troversy on  the  subject  of  the  Trinity  arose,  which  drew  forth  the  works  of  Bull 
(1685),  Sherlock  (1690),  and  South  (1G93).  In  1710,  Whiston  was  expelled  from 
Oxford  for  his  Arianism.  Dr  S.  Clarke,  in  1712,  published  Arian  views,  for  which 
he  was  summoned  before  the  Convocation.  Among  the  Presbyterian  Dissenters, 
Pierce  and  Hallet  (1717)  became  openly  committed  to  Arianism.  Dr  Isaac 
Watts,  who  succeeded  (1702)  to  the  charge  of  the  same  congregation  in  London 
which  had  been  under  the  care  of  Owen,  broached  the  Indwelling  Scheme;  according 
to  which  the  Father  is  so  united  to  the  man  Christ  Jesus,  whose  Imman  soul  pre- 
existed his  coming  in  the  flesh,  that,  through  this  indwelling  of  the  Godhead,  he 
became  properly  God. 

The  Christology  of  Owen  has  always  been  highly  valued,  and  will  be  of  use  to 
all  ages  of  the  church  : — "  A  work,"  says  the  late  Dr  M'Crie,  "  which,  together 
with  its  continuation,  the  'Meditations  on  the  Glory  of  Christ,'  of  all  the  theolo- 
gical works  published  by  individuals  since  the  Reformation,  next  to  'Calvin's  In- 
stitutions,' we  would  have  deemed  it  our  highest  honour  to  have  produced." — Ed. 


THE  PREFACE. 


It  is  a  great  promise  concerning  tlie  person  of  Christ,  as  he  was  to 
be  given  unto  the  church,  (for  he  was  a  child  bom,  a  son  given  unto 
us,  Isa.  ix.  6,)  that  God  would  "  lay  him  in  Zion  for  a  foundation,  a 
stone,  a  tried  stone,  a  precious  comer-stone,  a  sure  foundation," 
whereon  "he  that  believeth  shall  not  make  haste:"  Isa.  xxviii.  16. 
Yet  was  it  also  foretold  concerning  him,  that  this  precious  foundation 
should  be  "  for  a  stone  of  stumbling,  and  for  a  rock  of  offence,  to  both 
the  houses  of  Israel ;  for  a  gin  and  for  a  snare  to  the  inhabitants  of 
Jerusalem;"  so  as  that  "  many  among  them  should  stumble,  and  fall, 
and  be  broken,  and  be  snared,  and  be  taken:"  Isa.  viii.  14,  15. 
According  unto  this  promise  and  prediction  it  hath  fallen  out  in  all 
ages  of  the  church ;  as  the  apostle  Peter  declares  concerning  the  first 
of  them.  "Wherefore  also,"  saith  he,  "it  is  contained  in  the  Scrip- 
ture, Behold,  I  lay  in  Sion  a  chief  comer-stone,  elect,  precious ;  and 
he  that  believeth  on  him  shall  not  be  confounded.  Unto  you  there- 
fore which  believe,  he  is  precious;  but  unto  them  which  be  disobe- 
dient, the  stone  which  the  builders  disallowed,  the  same  is  made  the 
head  of  the  comer,  and  a  stone  of  stumbling,  and  a  rock  of  offence, 
even  to  them  which  stumble  at  the  word,  being  disobedient:  where- 
unto  also  they  were  appointed :"  1  Pet.  ii.  6-8. 

Unto  them  that  believe  unto  the  saving  of  the  soul,  he  is,  he 
always  hath  been,  precious — the  sun,  the  rock,  the  life,  the  bread  of 
their  souls — every  thing  that  is  good,  useful,  amiable,  desirable,  here 
or  unto  etemity.  In,  from,  and  by  him,  is  all  their  spiritual  and 
etemal  life,  light,  power,  growth,  consolation,  and  joy  here ;  with 
everlasting  salvation  hereafter.  By  him  alone  do  they  desire,  expect, 
and  obtain  deliverance  from  that  woful  apostasy  from  God,  which  is 
accompanied  with — which  containeth  in  it  virtually  and  meritoriously 
— whatever  is  evil,  noxious,  and  destructive  unto  our  nature,  and  which, 
without  relief,  will  issue  in  etemal  misery.  By  him  are  they  brought 
into  the  nearest  cognation,  alliance,  and  friendship  w>.h  God,  the 
firmest  union  unto  him,  and  the  most  holy  communion  with  him, 
that  our  finite  natures  are  capable  of,  and  so  conducted  unto  the 
eternal  enjoyment  of  him.  For  in  him  "  shall  all  the  seed  of  Israel 
be  justified,"  and  shall  glory;"  (Isa.  xlv.  25  :)  for  "Israel  shall  be 

VOL.   I.— 9 


4}  THE  PREFACE. 

saved  in  the  Lord  witli  an  everlasting  salvation;"  tliey  "shall  not  be 
ashamed  nor  confounded,  world  without  end : "  verse  1 7. 

On  these  and  the  like  accounts,  the  principal  design  of  their  whole 
lives  unto  whom  he  is  thus  precious,  is  to  acquaint  themselves  with 
him — the  mystery  of  the  wdsdom,  grace,  and  love  of  God,  in  his 
person  and  mediation,  as  revealed  unto  us  in  the  Scripture,  which  is 
"life  eternal;"  (John  xvii.  8  ;) — to  trust  in  hun,  and  unto  him,  as  to 
all  the  everlasting  concernments  of  their  souls — to  love  and  honour 
him  with  all  their  hearts — to  endeavour  after  conformity  to  him, 
in  all  those  characters  of  divine  goodness  and  holiness  which  are 
represented  unto  them  in  him.  In  these  things  consist  the  soul,  life, 
power,  beauty,  and  efficacy  of  the  Christian  rehgion;  without  which, 
whatever  outward  ornaments  may  be  put  upon  its  exercise,  it  is  but 
a  useless,  lifeless  carcass.  The  whole  of  this  design  is  expressed  in 
these  heavenly  words  of  the  apostle  :  (Phil.  iii.  8-12  :)  "Yea  doubt- 
less, and  I  count  all  things  but  loss  for  the  excellency  of  the  know- 
ledge of  Christ  Jesus  my  Lord :  for  whom  I  have  suffered  the  loss  of 
all  things,  and  do  count  them  but  dung,  that  I  may  win  Christ, 
and  be  found  in  him,  not  having  mine  own  righteousness,  which  is  of 
the  law,  but  that  which  is  through  the  faith  of  Christ,  the  righteous- 
ness which  is  of  God  by  faith :  that  I  may  know  him,  and  the  power 
of  his  resurrection,  and  the  fellowship  of  his  sufferings,  being  made 
conformable  unto  his  death  ;  if  by  any  means  I  might  attain  unto  the 
resurrection  of  the  dead.  Not  as  though  I  had  already  attained, 
either  were  already  perfect ;  but  I  follow  after,  if  that  I  may  appre- 
hend that  for  which  also  I  am  apprehended  of  Christ  Jesus."  This 
is  a  divine  expression  of  that  frame  of  heart — of  that  design — which 
is  predominant  and  efficacious  in  them  unto  whom  Christ  is  precious. 

But,  on  the  other  hand,  (according  unto  the  fore-mentioned  pre- 
diction,) as  he  hath  been  a  sure  foundation  unto  all  that  believe,  so 
he  hath  in  like  manner  been  "  a  stone  of  stumbling  and  a  rock  of 
offence  unto  them  that  stumble  at  the  word,  being  disobedient: 
whereunto  also  they  were  appointed."  There  is  nothing  in  him — 
nothing  wherein  he  is  concerned— nothing  of  him,  his  person,  his 
natures,  his  office,  his  grace,  his  love,  his  power,  his  authority,  his 
relation  unto  the  church — but  it  hath  been  unto  many  a  stone  of 
stumbling  and  rock  of  offence.  Concerning  these  things  have  been 
all  the  woful  contests  which  have  fallen  out  and  been  managed 
among  those  that  outwardly  have  made  profession  of  the  Christian 
religion.  And  the  contentions  about  them  do  rather  increase  than 
abate,  unto  this  very  day;  the  dismal  fruits  whereof  the  world 
groaneth  under,  and  is  no  longer  able  to  bear.  For,  as  the  opposi- 
tion unto  the  Lord  Christ  in  these  things,  by  men  of  perverse  minds, 
hath  ruined  their  own  souls — as  having  dashed  themselves  in  pieces 


THE  PREFACE.  5 

against  this  everlasting  rock — so  in  conjunction  with  other  lusts  and 
interests  of  the  carnal  minds  of  men,  it  hath  filled  the  world  itself 
with  blood  and  confusion. 

The  re-enthroning  of  the  Person,  Spirit,  Grace,  and  Authority  of 
Christ,  in  the  hearts  and  consciences  of  men,  is  the  only  way  whereby 
an  end  may  be  put  unto  these  woful  conflicts.  But  this  is  not  to 
be  expected  in  any  degree  of  perfection  amongst  them  who  stumble 
at  this  stone  of  offence,  whereunto  they  were  appointed;  though  in 
the  issue  he  will  herein  also  send  forth  judgment  unto  victory,  and 
all  the  meek  of  the  earth  shall  follow  after  it.  In  the  meantime,  as 
those  unto  whom  he  is  thus  a  rock  of  offence — in  his  person,  his 
spirit,  his  grace,  his  office,  and  authority — are  diligent  and  restless 
(in  their  various  ways  and  forms,  in  lesser  or  higher  degrees,  in 
secret  artifices,  or  open  contradictions  unto  any  or  all  of  them,  under 
various  pretences,  and  for  divers  ends,  even  secular  advantages  some 
of  them,  which  the  craft  of  Satan  hath  prepared  for  the  ensnaring 
of  them)  in  all  ways  of  opposition  unto  his  glory;  so  it  is  the  highest 
duty  of  them  unto  whom  he  is  precious,  whose  principal  design  is 
to  be  found  built  on  him  as  the  sure  foundation,  as  to  hold  the  truth 
concerning  him,  (liis  person,  spu'it,  grace,  office,  and  authority,)  and 
to  abound  in  all  duties  of  faith,  love,  trust,  honour,  and  delight  in 
liim-r-so  also  to  declare  his  excellency,  to  plead  the  cause  of  his 
glory,  to  vindicate  his  honour,  and  to  witness  him  the  only  rest  and 
reward  of  the  souls  of  men,  as  they  are  called  and  have  opportunity. 

This,  and  no  other,  is  the  design  of  the  ensuing  treatise ;  wherein, 
as  all  things  fall  unspeakably  short  of  the  glory,  excellency,  and 
sublimity  of  the  subject  treated  of,  (for  no  mind  can  conceive,  no 
tongue  can  express,  the  real  substantial  glory  of  them,)  so  there  is 
no  doubt  but  that  in  all  the  parts  of  it  there  is  a  reflection  ot  failings 
and  imperfections,  firom  the  weakness  of  its  author.  But  yet  I  must 
say  with  confidence,  that  in  the  whole,  that  eternal  truth  of  God 
concerning  the  mystery  of  his  wisdom,  love,  grace,  and  power,  in  the 
person  and  mediation  of  Christ,  with  our  duties  towards  himself 
therein,  even  the  Father,  Son,  and  eternal  Spirit,  pleaded  and 
vindicated,  which  shall  never  be  shaken  by  the  utmost  endeavours 
and  oppositions  of  the  gates  of  hell. 

And  in  the  acknowledgement  of  the  truth  concernins:  these  thinos 
consists,  in  an  especial  manner,  that  faith  which  was  the  life  and 
glory  of  the  primitive"  church,  which  they  earnestly  contended  for, 
wherein  and  whereby  they  were  victorious  against  all  the  troops  of 
stumbling  adversaries  by  whom  it  was  assaulted.  In  giving  testi- 
mony hereunto,  they  loved  not  their  lives  unto  the  death,  but  poured 
out  their  blood  like  water,  under  all  the  pagan  persecutions,  which 
had  no  other  design  but  to  cast  them  down  and  separate  them  from 


6  THE  PREFACK 

this  impregnable  rock,  tliis  precious  foundation.  In  the  defence  of 
these  truths  did  they  conflict,  in  prayers,  studies,  travels,  and  writings, 
against  the  swarms  of  seducers  by  whom  they  were  opposed.  And, 
for  this  cause,  I  thought  to  have  confirmed  the  principal  passages  of 
the  ensuing  discourse  with  some  testimonies  from  the  most  ancient 
writers  of  the  first  ages  of  the  church ;  but  I  omitted  that  course,  as 
fearing  that  the  interposition  of  such  passages  might  obstruct  instead 
of  promoting  the  edification  of  the  common  sort  of  readers,  which  I 
prmcipally  intended.  Yet,  withal,  I  thought  not  good  utterly  to  ne- 
glect that  design,  but  to  give  at  least  a  specimen  of  their  sentiments 
about  the  principal  truths  pleaded  for,  in  this  preface  to  the  whole.  But 
herein,  also,  I  met  with  a  disappointment;  for  the  bookseller  having, 
unexpectedly  unto  me,  finished  the  printing  of  the  discourse  itself, 
I  must  be  contented  to  make  use  of  what  lieth  already  collected  under 
my  hand,  not  having  leisure  or  time  to  make  any  farther  inquiry. 

I  shall  do  something  of  this  nature,  the  rather  because  I  shall 
have  occasion  thereby  to  give  a  summary  account  of  some  of  the 
principal  parts  of  the  discourse  itself,  and  to  clear  some  passages  in 
it,  which  by  some  may  be  apprehended  obscure. 

Chap.  I.  The  foundation  of  the  whole  is  laid  in  the  vindication 
of  those  words  of  our  blessed  Saviour,  wherein  he  declares  himself  to 
be  the  rock  whereon  the  church  is  built:  (Matt.  xvi.  18:)  "And  I 
say  also  unto  thee,  That  thou  art  Peter,  and  upon  this  rock  I  will 
build  my  church ;  and  the  gates  of  hell  shall  not  prevail  against  it." 
The  pretended  ambiguity  of  these  words  hath  been  wrested  by  the 
secular  interests  of  men,  to  give  occasion  unto  that  prodigious  con- 
troversy among  Christians,  viz.,  whether  Jesus  Christ  or  the  Pope  of 
Eome  be  the  rock  whereon  the  church  is  built.  Those  holy  men  of 
old  unto  whom  Christ  was  precious,  being  untainted  with  the  desires 
of  secular  grandeur  and  power,  knew  nothing  hereof  Testimonies 
may  be — they  have  been — multiplied  by  others  unto  this  purpose. 
I  shall  mention  some  few  of  them. 

OvTog  iffrtv  fj  vphg  rhv  Uarepa  uyovSa  obhg,  ^  Tsrpcc,  7]  xXsig,  6  Toifi^v, 
&c.,  saith  Ignatius:  Epist.  ad  Philadelph. — "  He"  (that  is,  Christ)  "is 
the  way  leading  unto  the  Father,  the  rock,  the  key,  the  shepherd" — 
wherein  he  hath  respect  unto  this  testimony.  And  Origen  expressly 
denies  the  words  to  be  spoken  of  Peter,  in  Matt.  xvi. :  (Tract,  i. :) 
"  Quod  si  super  unum  ilium  Petrum  tantum  existimes  totam  eccle- 
siam  sedificari,  quid  dicturus  es  de  Johanne,  et  apostolorum  unoquo- 
que  ?  Nimi  audebimus  dicere  quod  ad  versus  Petrum  unum  non  pre- 
valiturse  sunt  portoe  uaferorum  ? " — "  If  you  shall  think  that  the  whole 
church  was  built  on  Peter  alone,  what  shall  we  say  of  John,  and  each 
of  the  apostles  ?    What !  shall  we  dare  to  say  that  the  gates  of  hell 


THE  PREFACK  7 

shall  not  prevail  against  Peter  only  ? "  So  he  [held,]  according  unto 
the  common  opinion  of  the  ancients,  that  there  was  nothing  peculiar  in 
the  confession  of  Peter,  and  the  answer  made  thereunto,  as  unto  him- 
self, but  that  he  spake  and  was  spoken  unto  in  the  name  of  all  the 
rest  of  the  apostles.  Euseb.  Prseparat.  Evang.,  lib.  i.  cap,  8:  "Hrg 
ovo/xaSTi  '^rpodiS'xts&iTeaL  iKxXriaia   avrov  'isrrixi  •/.ara  /Sa^ous  sppi^u/xiv/},   y.ai 

a'^y^pig  ovpaviojv  a-^iduv  ihyjuc,  odlcijv  xa/  Seo^/XSv  uvdpuiv  /Jjiriupi^o/j^hri 

dia,  fLiav  sziivriv,  rjv  avrog  ccTrKprivaro  Xi^/i',  e/Voiv,  'Et/  tj^i/  rrsrpav  olxodo/xriSM 
/lov  rriv  sKxXrieiav,  xat  'sliXai  ^hou  oh  '/.artGyQjGovGiv  aurrig.  He  proves  the 
verity  of  divine  predictions  from  the  glorious  accomplishment  of  that 
word,  and  the  promise  of  oiu:  Saviour,  that  he  would  build  his  church 
on  the  rock,  (that  is,  himself,)  so  as  that  the  gates  of  hell  should  not 
prevail  agd-i'uist  it.  For  "  Unum  hoc  est  immobile  fundamentum,  una 
haec  est  feli^:  fidei  Petra,  Petri  ore  confessa,  Tu  es  filius  Dei  vivi," 
saith  Hilary  de  Trin.,  lib.  ii. — "  This  is  the  only  inmiovable  founda- 
tion, this  is  the  blessed  rock  of  faith,  confessed  by  Peter,  Thou  ait 
the  Son  of  the  living  God."  And  Ej^iphanius,  Hser.  xxxix. :  'Et/  rf 
Tirpa,  raiiTr\  rrjg  d(j(paXovg  'xitsnoig  otxoBo/MyjCiUj  /ioD  rriv  exxXrjffiav. — "  XJpon 
this  rock  "  of  assured  faith  "  1  will  build  my  church."  For  many 
thouglit  that  faith  itself  was  metonymically  called  the  Rock,  because 
of  its  object,  or  the  person  of  Christ,  which  is  so. 

One  or  two  more  out  of  AugTistine  shall  close  these  testimonies : 
"  Super  hanc  Petram,  quam  confessus  es,  super  meipsum  filium  Dei 
vivi,  sedificabo  ecclesiam  meam.  Super  me  asdificabo  te,  non  me 
super  te :"  De  Verbis  Dom.,  Serm.  xiii. — "Upon  this  rock  which  thou 
hast  confessed — upon  myself,  the  Son  of  the  living  God — I  will  build 
my  church.  I  will  build  thee  upon  myself,  and  not  myself  on  thee." 
And  he  more  fully  declareth  his  mind :  (Tract,  cxxiv.,  in  Johan. :) 
"  Universam  significabat  ecclesiam,  qua3  in  hoc  seculo  diversis  tenta- 
tionibus,  velut  imbribus,  fluminibus,  tempestatibusque  quatitur,  et  non 
cadit;  quoniam  fundata  est  supra  Petram;  unde  et  Peti-us  nomen 
accepit.  Non  enim  a  Petro  Petra,  sed  Petnis  a  Petra;  sicut  non 
Christus  a  Christiano,  sed  Christianus  a  Christo  vocatur.  Ideo  quippe 
ait  Dominus,  '  Super  hanc  Petram  gedificabo  ecclesiam  meam,"  quia 
dixerat  Petrus,  'Tu  es  Christus  filius  Dei  vivi.'  'Super  hanc  ergo'  (in- 
quit)  'Petram  quam  confessus  es,  ajdificabo  ecclesiam  meam.'  Petra 
enim  erat  Christus,  super  quod  fundamentum  etiam  ipse  sedificatus  est 
Petrus.  Fundamentum  quippe  aliud  nemo  potest  ponere,  prater  id 
quod  positum  est,  quod  est  Jesus  Christus." — "He  (Christ)  meant  the 
universal  church,  which  in  this  world  is  shaken  with  divers  tempta- 
tions, as  with  showers,  floods,  and  tempests,  yet  falleth  not,  because 
it  is  built  on  the  rock  (Petra)  from  whence  Peter  took  his  name. 
For  the  rock  is  not  called  Petra  from  Peter,  but  Peter  is  so  called 
from  Petra  the  rock  ;  as  Christ  is  not  so  called  from  Christian,  bub 


8  THE  PREFACK 

Cliristian  from  Christ.  Therefore,  said  the  Lord,  'Upon  this  rock  will 
I  build  my  church ;'  because  Peter  had  said,  '  Thou  art  the  Christ, 
the  Son  of  the  living  God/  Upon  this  rock,  which  thou  hast  con- 
fessed, will  I  build  my  church.  For  Christ  himself  was  the  rock  on 
which  foundation  Peter  himself  was  built.  For  other  foundation 
can  no  man  lay,  save  that  which  is  laid,  which  is  Jesus  Christ." 

Chap.  II.  Against  this  rock,  this  foundation  of  the  church — the 
person  of  Christ,  and  the  faith  of  the  church  concerning  it — great 
opposition  hath  been  made  by  the  gates  of  hell.  Not  to  mention  the 
rage  of  the  pagan  world,  endeavouring  by  all  effects  of  violence  and 
cruelty  to  cast  the  church  from  this  foundation;  all  the  heresies 
wherewith  from  the  beginning,  and  for  some  centuries  of  years  ensu- 
ing, it  was  pestered,  consisted  in  direct  and  immediate  oppositions 
unto  the  eternal  truth  concerning  the  person  of  Christ.  Some  that 
are  so  esteemed,  indeed,  never  pretended  unto  any  sobriety,  but  were 
mere  effects  of  delirant  [raving]  imaginations  ;  yet  did  even  they  also, 
one  way  or  other,  derive  from  an  hatred  unto  the  person  of  Christ,  and 
centred  therein.  Their  beginning  was  early  in  the  church,  even  before 
the  writing  of  the  Gospel  by  John,  or  of  his  Revelation,  and  indeed 
before  some  of  Paul's  epistles.  And  although  their  beginning  was 
but  small,  and  seemingly  contemptible,  yet,  being  full  of  the  poison 
of  the  old  serpent,  they  diffused  themselves  in  various  shapes  and 
forms,  until  there  was  nothing  left  of  Christ — nothing  that  related 
unto  him,  not  his  natures,  divine  or  human,  not  their  properties  nor 
actings,  not  his  person,  nor  the  union  of  his  natures  therein — that  was 
not  opposed  and  assaulted  by  them.  Especially  so  soon  as  the  gospel 
had  subdued  the  Roman  empire  unto  Christ,  and  was  owned  by  the 
rulers  of  it,  the  whole  world  was  for  some  ages  filled  with  uproars, 
confusion,  and  scandalous  disorders  about  the  person  of  Christ, 
through  the  cursed  oppositions  made  thereunto  by  the  gates  of  heU. 
Neither  had  the  church  any  rest  from  these  conflicts  for  about  five 
hundred  years.  But  near  that  period  of  time,  the  power  of  truth  and 
religion  beginning  universally  to  decay  among  the  outward  jarofessors 
of  them,  Satan  took  advantage  to  make  that  havoc  and  destruction 
of  the  church — ^by  superstition,  false  worship,  and  profaneness  of  life 
— which  he  failed  of  in  his  attempt  against  the  person  of  Christ,  or 
the  doctrine  of  truth  concerning  it. 

It  would  be  a  tedious  work,  and,  it  may  be,  not  of  much  profit 
unto  them  who  are  utterly  unacquainted  with  things  so  long  past 
and  gone,  wherein  they  seem  to  have  no  concernment,  to  give  a 
specimen  of  the  several  heresies  whereby  attempts  Avere  made  against 
this  rock  and  foundation  of  the  church.  Unto  those  who  have  in- 
quired into  the  records  of  antiquity,  it  would  be  altogether  useless. 


THE  PREFACE,  9 

For  almost  every  page  of  them,  at  first  view,  presents  the  reader  with 
an  account  of  some  one  or  more  of  them.  Yet  do  I  esteem  it  useful, 
that  the  very  ordinary  sort  of  Christians  should,  at  least  in  general, 
be  acquainted  with  what  hath  passed  in  this  great  contest  about 
the  person  of  Christ,  from  the  beginning.  For  there  are  two  things 
relating  thereunto  wherein  their  faith  is  greatly  concerned.  First, 
There  is  evidence  given  therein  unto  the  truth  of  those  predictions 
of  the  Scripture,  wherein  this  fatal  apostasy  from  the  truth,  and 
opposition  unto  the  Lord  Christ,  are  foretold:  and,  secondly,  An 
eminent  instance  of  his  power  and  faithfulness,  in  the  disappointment 
and  conquest  of  the  gates  of  hell  in  the  management  of  this  oppo- 
sition. But  they  have  been  all  reckoned  up,  and  digested  into 
methods  of  time  and  matter,  by  many  learned  men,  (of  old  and  of 
late,)  so  that  I  shall  not  in  this  occasional  discourse  represent  them 
unto  the  reader  again.  Only  I  shall  give  a  brief  account  of  the 
ways  and  means  whereby  they  who  retained  the  profession  of  the 
truth  contended  for  it,  unto  a  conquest  over  the  pernicious  heresies 
wherewith  it  was  opposed. 

The  defence  of  the  truth,  from  the  beginning,  Avas  left  in  charge 
unto,  and  managed  by,  the  guides  and  rulers  of  the  church  in  their 
several  capacities.  And  by  the  Scripture  it  was  that  they  discharged 
their  duty,  confirmed  with  apostolical  tradition  consonant  thereunto. 
This  was  left  in  charge  unto  them  by  the  great  apostle,  (Acts  xx. 
28-31;  1  Tim.  vi.  13,  14;  2  Tim.  ii.  1,  2,  15,  23,  24,  iv.  1-5,)  and 
wherein  any  of  them  failed  in  this  duty,  they  were  reproved  by 
Christ  himself:  Rev.  ii.  14,  15,  20.  Nor  were  private  believers  (in 
their  places  and  capacities)  either  unable  for  this  duty  or  exempt 
from  it,  but  discharged  themselves  faithfully  therein,  according  unto 
commandment  given  unto  them :  1  John  ii.  20,  27,  iv.  1-3 ; 
2  John  8,  9.  All  true  believers,  in  their  several  stations — by  mutual 
watchfulness,  preaching,  or  writing,  according  unto  their  calls  and 
abilities — effectually  used  the  outward  means  for  the  preservation 
and  propagation  of  the  faith  of  the  church.  And  the  same  means 
are  still  sufficient  unto  the  same  ends,  were  they  attended  unto  with 
conscience  and  diligence.  The  pretended  defence  of  tinith  with  arts 
and  arms  of  another  kind  hath  been  the  bane  of  religion,  and  lost 
the  peace  of  Christians  beyond  recovery.  And  it  may  be  observed, 
that  whilst  this  way  alone  for  the  presei-vation  of  the  truth  was  in- 
sisted on  and  pursued,  although  innumerable  heresies  arose  one  after 
another,  and  sometimes  many  together,  yet  they  never  made  any 
great  progress,  nor  arrived  unto  any  such  consistency  as  to  make  a 
stated  opposition  unto  the  truth;  but  the  errors  themselves,  and 
their  authors,  were  as  vagrant  meteors,  which  appeared  for  a  little 
while,  and  vanished  away.     Aftei-wards  it  was  not  so,  when  other 


10  THE  PREFACE. 

ways  and  means  for  the  suppression  of  heresies  were  judged  conve- 
nient and  needful. 

For  in  process  of  time,  when  the  power  of  the  Roman  empire 
gave  countenance  and  protection  unto  the  Christian  rehgion,  another 
way  was  fixed  on  for  this  end,  \\z.,  the  use  of  such  assemblies  of 
bishops  and  others  as  they  called  General  Councils,  armed  with  a 
mixed  power,  partly  civil  and  partly  ecclesiastical — with  respect  unto 
the  authority  of  the  emperors  and  that  jurisdiction  in  the  church 
which  began  then  to  be  first  talked  of  This  way  was  begun  in  the 
Council  of  Nice,  wherein,  although  there  was  a  determination  of  the 
doctrine  concerning  the  person  of  Christ — ^then  in  agitation,  and 
opposed,  as  unto  his  divine  nature  therein — according  unto  the  truth, 
yet  sundry  evils  and  inconveniences  ensued  thereon.  For  thence- 
forth the  faith  of  Christians  began  greatly  to  be  resolved  into  the 
authority  of  men,  and  as  much,  if  not  more  weight  to  be  laid  on 
what  was  decreed  by  the  fathers  there  assembled,  than  on  what  was 
clearly  taught  in  the  Scriptures.  Besides,  being  necessitated,  as 
they  thought,  to  explain  their  conceptions  of  the  di\ine  nature  of 
Christ  in  words  either  not  used  in  the  Scripture,  or  whose  significa- 
tion unto  that  purpose  was  not  determined  therein,  occasion  was 
given  unto  endless  contentions  about  them.  The  Grecians  them- 
selves could  not  for  a  long  season  agree  among  themselves  whether 
ousia  and  bvosraeii  were  of  the  same  signification  or  no,  (hoth  of  them 
denoting  essence  and  substance,)  or  whether  they  differed  in  their 
signification,  or  if  they  did,  wherein  that  difference  lay.  Athanasius 
at  first  affirmed  them  to  be  the  same:  Orat.  v.  con.  Arian.,  and 
Epist.  ad  African.  Basil  denied  them  so  to  be,  or  that  they  were 
used  unto  the  same  purpose  in  the  Coimcil  of  Nice :  Epist.  Ixxviii. 
The  like  difference  immediately  fell  out  between  the  Grecians  and 
Latins  about  "  hypostasis"  and  "  persona."  For  the  Latins  ren- 
dered "  hypostasis"  by  "  substantia,"  and  Tposuvov  by  "  persona." 
Hereof  Jerome  complains,  in  his  Epistle  to  Damasus,  that  they  re- 
quired of  him  in  the  East  to  confess  "  tres  hypostases,"  and  he  would 
only  acknowledge  "  tres  personas : "  Epist.  Ixxi.  And  Augustine  gives 
an  account  of  the  same  difference:  De  Trinitate,  lib.  v.  cap.  8,  9. 
Athanasius  endeavoured  the  composing  of  this  difference,  and  in 
a  good  measure  effected  it,  as  Gregory  Nazianzen  afliims  in  his 
oration  concerning  his  praise.  It  was  done  by  him  in  a  synod  at 
Alexandria,  in  the  first  year  of  Julian's  reign.  On  this  occasion 
many  contests  arose  even  among  them  who  all  pleaded  their  adhe- 
rence unto  the  doctrine  of  the  Council  of  Nice.  And  as  the  subtle 
Arians  made  incredible  advantage  hereof  at  first,  pretending  that 
they  opposed  not  the  deity  of  Christ,  but  only  the  expression  of  it 
by  0/j.oovffiog,  so  afterwards  they  countenanced  themselves  in  coining 


THE  PREFACE.  11 

words  and  terms,  to  express  their  minds  with,  which  utterly  rejected 
it.  Hence  were  their  o/xoiovsiog,  hspoveiog,  s^  ovx  ovtc/jv,  and  the  Hke 
names  of  blasphemy,  about  which  the  contests  were  fierce  and  end- 
less. And  there  were  yet  farther  evils  that  ensued  hereon.  For 
the  curious  and  serpentine  wits  of  men,  finding  themselves  by  this 
means  set  at  liberty  to  think  and  discourse  of  those  mysteries  of  the 
blessed  Trinity,  and  the  person  of  Christ,  without  much  regard  unto 
plain  divine  testimonies,  (in  such  ways  wherein  cunning  and  sophistry 
did  much  bear  sway,)  began  to  multiply  such  new,  curious,  and  false 
notions  about  them,  especially  about  the  latter,  as  caused  new  dis- 
turbances, and  those  of  large  extent  and  long  continuance.  For 
their  suppression,  councils  were  called  on  the  neck  of  one  another, 
whereon  commonly  new  occasions  of  differences  did  arise,  and  most 
of  them  managed  with  great  scandal  unto  the  Christian  religion. 
For  men  began  much  to  forego  the  primitive  ways  of  opposing  eiTors 
and  extinguishing  heresies ;  betaking  themselves  unto  their  interest, 
the  number  of  their  party,  and  their  prevalency  with  the  present 
emperors.  And  although  it  so  fell  out — as  in  that  at  Constantinople, 
the  first  at  Ephesus,  and  that  at  Chalcedon — that  the  truth  (for  the 
substance  of  it)  did  prevail,  (for  in  many  others  it  happened  quite 
otherwise,)  yet  did  they  always  give  occasions  unto  new  divisions, 
animosities,  and  even  mutual  hatreds,  among  the  principal  leaders 
of  the  Christian  people.  And  gi-eat  contests  there  were  among  some 
of  those  who  pretended  to  believe  the  same  truth,  whether  such  or 
such  a  council  should  be  received — that  is,  plainly,  whether  the 
church  should  resolve  its  faith  into  their  authority.  The  strifes  of 
this  nature  about  the  first  Ephesian  Council,  and  that  at  Chalcedon, 
not  to  mention  those  wherein  the  Arians  prevailed,  take  up  a  good 
part  of  the  ecclesiastical  story  of  those  days.  And  it  cannot  be 
denied,  but  that  some  of  the  principal  persons  and  assemblies  who 
adhered  unto  the  truth  did,  in  the  heat  of  opposition  unto  the 
heresies  of  other  men,  fall  into  unjustifiable  excess  themselves. 

We  may  take  an  instance  hereof  with  respect  unto  the  Nestoriaji 
heresy,  condemned  in  the  first  Ephesian  Council,  and  afterward  in 
that  at  Chalcedon.  Cyril  of  Alexandria,  a  man  learned  and  vehe- 
ment, designed  by  all  means  to  be  unto  it  what  his  predecessor 
Athanasius  had  been  to  the  Arian ;  but  he  fell  into  such  excesses  in 
his  undertakings,  as  gave  great  occasion  unto  farther  tumults.  For 
it  is  evident  that  he  distinguisheth  not  between  Irrderaaig  and  (pvsig, 
and  therefore  affirms,  that  the  divine  Word  and  humanity  had  /i/av 
puo"/!/,  one  nature  only.  So  he  doth  plainly  in  Epist.  ad  Successum : 
"  The}^  are  ignorant,"  saith  he,  or;  %ar  aXrikiav  isr!  fiia  <pvaig  roZ  "kfiycv 
<Siaap-A.oiij.svri.  Hence  Eutyches  the  Archimandrite  took  occasion  to 
run  into  a  contrary  extreme,  being  a  no  less  fierce  enemy  to  Nestorius 


12  THE  PREFACE. 

than  Cyril  was.  For  to  oppose  him  who  divided  the  person  of  Christ 
into  two,  he  confounded  his  natures  into  one — his  delirant  folly  being 
confirmed  by  that  goodly  assembly,  the  second  at  Ephesus.  Besides, 
it  is  confessed  that  Cyril — through  the  vehemency  of  his  spirit, 
hatred  unto  Nestorius,  and  following  the  conduct  of  his  OAvn  mind 
in  nice  and  subtle  expressions  of  the  great  mystery  of  the  person  of 
Christ — did  utter  many  things  exceeding  the  bounds  of  sobriety 
prescribed  unto  us  by  the  apostle,  (Rom.  xii.  3,)  if  not  those  of  truth 
itself.  Hence  it  is  come  to  pass,  that  many  learned  men  begin  to 
think  and  write  that  Cyril  was  in  the  ^vrong,  and  Nestorius  by  his 
means  condemned  undeservedly.  However,  it  is  certain  to  me,  that 
the  doctrine  condemned  at  Ephesus  and  Chalcedon  as  the  doctrine  of 
Nestorius,  was  destructive  of  the  true  person  of  Christ;  and  that 
Cyril,  though  he  missed  it  in  sundry  expressions,  yet  aimed  at  the 
declaration  and  confirmation  of  the  truth;  as  he  was  long  since  vin- 
dicated by  Theorianus:  Dialog,  con.  Armenios. 

However,  such  was  the  watchful  care  of  Christ  over  the  church, 
as  unto  the  preservation  of  this  sacred,  fundamental  truth,  concern- 
ing his  divine  person,  and  the  union  of  his  natures  therein,  retaining 
their  distinct  properties  and  operations,  that — notwithstanding  all 
the  faction  and  disorder  that  were  in  those  primitive  councils,  and 
the  scandalous  contests  of  many  of  the  members  of  them;  notwith- 
standing the  determination  contrary  unto  it  in  great  and  numerous 
councils — the  faith  of  it  was  preserved  entire  in  the  hearts  of  all  that 
truly  believed,  and  triumphed  over  the  gates  of  hell. 

I  have  mentioned  these  few  things,  which  belong  unto  the  promise 
and  prediction  of  our  blessed  Saviour  in  Matt.  xvi.  18,  (the  place 
insisted  on,)  to  show  that  the  church,  without  any  disadvantage  to 
the  truth,  may  be  preserved  without  such  general  assemblies,  which, 
in  the  following  ages,  proved  the  most  pernicious  engines  for  the 
corruption  of  the  faith,  worship,  and  manners  of  it.  Yea,  from  the 
beginning,  they  were  so  far  from  being  the  only  way  of  preserving 
truth,  that  it  was  almost  constantly  prejudiced  by  the  addition  of 
their  authority  unto  the  confirmation  of  it.  Nor  was  there  any  one 
of  them  wherein  " the  mystery  of  iniquity"  did  not  work,  unto  the 
laymg  of  some  rubbish  in  the  foundation  of  that  fatal  apostasy  which 
afterwards  openly  ensued.  The  Lord  Christ  himself  hath  taken  it 
upon  him  to  build  his  church  on  this  rock  of  his  person,  by  true  faith 
of  it  and  in  it.  He  sends  his  Holy  Spuit  to  bear  testimony  unto 
him,  in  all  the  blessed  effects  of  his  power  and  gi'ace.  He  continueth 
his  Word,  with  the  faithful  ministry  of  it,  to  reveal,  declare,  make 
known,  and  vindicate  his  sacred  truth,  unto  the  conviction  of  gain- 
sayers.  He  keeps  up  that  faith  in  him,  that  love  unto  him,  in  the 
hearts  of  all  his  elect,  as  shall  not  be  prevailed  against.     Wherefore, 


THE  PREFACE.  13 

although  the  oppositions  unto  this  sacred  truth,  this  fundamental 
article  of  the  church  and  the  Christian  religion — concerning  his 
divine  person,  its  constitution,  and  use,  as  the  human  nature  con- 
joined substantially  unto  it,  and  subsisting  in  it — are  in  this  last  age 
increased;  although  they  are  managed  under  so  great  a  variety  of 
forms,  as  that  they  are  not  reducible  unto  any  heads  of  order; 
although  they  are  promoted  with  more  subtlety  and  specious  pretences 
than  in  former  ages ;  yet,  if  we  are  not  wanting  unto  our  duty,  with 
the  aids  of  grace  proposed  unto  us,  we  shall  finally  triumph  in  this 
cause,  and  transmit  this  sacred  truth  inviolate  unto  them  that  succeed 
us  in  the  profession  of  it. 

Chap.  III.  This  person  of  Christ,  which  is  the  foundation  whereon 
the  church  is  built,  whereunto  all  sorts  of  oppositions  are  endeavoured 
and  designed,  is  the  most  ineffable  effect  of  divine  goodness  and 
wisdom— whereof  we  treat  in  the  next  place.  But  herein,  when  I 
speak  of  the  constitution  of  the  person  of  Christ,  I  intend  not  his 
person  absolutely,  as  he  is  the  eternal  Son  of  God.  He  was  truly, 
really,  completely,  a  divine  person  from  eternity,  which  is  included 
in  the  notion  of  his  being  the  Son,  and  so  distinct  from  the  Father, 
which  is  his  complete  personality.  His  being  so  was  not  a  voluntary 
contrivance  or  effect  of  divine  wisdom  and  goodness,  his  eternal 
generation  being  a  necessary  internal  act  of  the  divine  nature  in  the 
person  of  the  Father. 

Of  the  eternal  generation  of  the  divine  person  of  the  Son,  the 
sober  writers  of  the  ancient  church  did  constantly  affirm  that  it  was 
firmly  to  be  believed,  but  as  unto  the  manner  of  it  not  to  be  inquired 
into.  "Scrutator  majestatis  absorbetur  a  gloria,"  was  their  rule; 
and  the  curious  disputes  of  Alexander  and  Arius  about  it,  gave  occa- 
sion unto  that  many-headed  monster  of  the  Arian  heresy  which 
afterwards  ensued.  For  when  once  men  of  subtile  heads  and  unsanc- 
tified  hearts  gave  themselves  up  to  inquire  into  things  infinitely  above 
their  understanding  and  capacity — being  vainly  puffed  up  in  their 
fleshly  minds — they  fell  into  endless  divisions  among  themselves, 
agreeing  only  in  an  opposition  unto  the  truth.  But  those  who  con- 
tented themselves  to  be  wise  unto  sobriety,  repressed  this  impious 
boldness.  To  this  purpose  speaks  Lactantius :  (hb.  iv.,  De  Vera  Sapient. :) 
"  Quomodo  igitur  procreavit  ?  Nee  sciri  a  quoquam  possunt,  nee 
narrari,  opera  divina;  sed  tamen  sacroe  literse  decent  ilium  Dei  filium, 
Dei  esse  sermonem." — "  How,  therefore,  did  the  Father  beget  the 
Son  ?  These  divine  works  can  be  known  of  none,  declared  by  none; 
but  the  holy  writings"  (wherein  it  is  determined)  "  teach  that  he  is  the 
Son  of  God,  that  he  is  the  Word  of  God."  And  Ambrose :  (De  Fide, 
ad  Gratianum  :)  "  Qusero  abs  te,  quando  aut  quomodo  putes  filium 


14  THE  PEEFACE. 

esse  generatum  ?  milii  enim  impossibile  est  scire  generationis  secre- 
tum.  Mens  deficit,  vox  silet,  non  mea  tantum,  sed  et  angelorum. 
Supra  potestates,  supra  angelos,  supra  cherubim,  supra  seraphim,  supra 
omnem  sensum  est.  Tu  quoque  manum  ori  admove;  scrutari  non 
licet  supema  mysteria.  Licet  scire  quod  natus  sit,  non  hcet  discutere 
quomodo  natus  sit;  illud  negare  milii  non  Hcet,  hoc  quaerere  metus 
est.  Nam  si  Paulus  ea  quge  audivit,  raptus  in  tertium  coelum,  inef- 
fabilia  dicit,  quomodo  nos  exprimere  possumus  paternse  generationis 
arcanum,  quod  nee  sentire  potuimus  nee  audire?  Quid  te  ista 
questionum  tormenta  delectant  ? " — "  I  inquire  of  you  when  and 
how  the  Son  was  begotten  ?  Impossible  it  is  to  me  to  know  the 
mystery  of  this  generation.  My  mind  faileth,  my  voice  is  silent — and 
not  only  mine,  but  of  the  angels ;  it  is  above  principalities,  above 
angels,  above  the  cherubim,  above  the  seraphim,  above  all  under- 
standing. Lay  thy  hand  on  thy  mouth;  it  is  not  lawful  to  search 
into  these  heavenly  mysteries.  It  is  lawful  to  know  that  he  was 
bom — it  is  not  lawful  to  discuss  kdw  he  was  bom ;  that  it  is  not  law- 
ful for  me  to  deny — this  I  am  afraid  to  inquire  into.  For  if  Paul, 
when  he  was  taken  into  the  third  heaven,  affirms  that  the  things 
which  he  heard  could  not  be  uttered;  how  can  Ave  express  the  mys- 
tery of  the  divine  generation,  which  we  can  neither  apprehend  nor 
hear  ?     Why  do  such  tormenting  questions  delight  thee  ? " 

Ephraim  Syrus  -vsTote  a  book  to  this  purpose,  against  those  who 
would  search  out  the  nature  of  the  Son  of  God.  Among  many  other 
things  to  the  same  purpose  are  his  words:  (cap.  ii. :)  "Infelixprofecto, 
miser,  atque  impudentissimus  est,  qui  scrutari  cupit  Opificem  suum. 
Millia  millium,  et  centies  millies  millena  miUia  angelorum  et  arch- 
angelorum,  cum  horrore  glorificant,  et  trementes  adorant ;  et  homines 
lutei,  pleni  peccatis,  de  divinitate  intrepide  disserunt  ?  Non  illorum 
exhorrescit  corpus,  non  contremescit  animus  ;  sed  securi  et  garruli,  de 
Christo  Dei  filio,  qui  pro  me  indigno  peccatore  passus  est,  deque 
ipsius  utraque  generatione  loquuntur ;  nee  saltem  quod  in  luce  csecu- 
tiunt,  sentiunt." — "  He  is  unhappy,  miserable,  and  most  impudent, 
who  desires  to  examine  or  search  out  his  Maker.  Thousands  of 
thousands,  and  hundreds  of  thousands  of  milhons  of  angels  and  arch- 
angels, do  glorify  him  with  dread,  and  adore  him  with  trembling  ; 
and  shall  men  of  clay,  full  of  sins,  dispute  of  the  Deity  without  fear  ? 
Horror  doth  not  shake  their  bodies,  their  minds  do  not  tremble,  but 
being  secure  and  prating,  they  speak  of  the  Son  of  God,  who  suffered 
for  me,  unworthy  sinner,  and  of  both  his  nativities  or  generations ;  at 
least  they  are  not  sensible  how  blind  theyare  in  the  light."  To  the  same 
purpose  speaks  Eusebius  at  large  :  Demonstratio  Evang.,  lib.  v.  cap.  2. 

Leo  well  adds  hereunto  the  consideration  of  his  incarnation,  in 
these  excellent  words:    fSerm.  ix.,  De  Nativit. :)   "Quia  in  Christo 


THE  PREFACE.  15 

Jesu  Filio  Dei,  non  solum  ad  divinam  essentiam,  sed  etiam  ad  liuma- 
nam  spectat  naturam,quod  dictum  est  per  prophetam — 'generationem 
ejus  quis  enarrabit?' — (utramque  enim  substantiam  in  unam  con- 
venisse  personam,  nisi  fides  credat,  seraio  non  explicat;  et  ideo 
materia  nunquam  deficit  laudis ;  quia  nunquam  sufficit  copia  lauda- 
toris) — gaudeamus  igitur  quod  ad  eloquendum  tan  turn,  misericordiaj 
sacramentum  impares  sumus ;  et  cum  salutis  nostrse  altitudinem 
promere  non  valeamus,  sentiamus  nobis  bonum  esse  quod  vincimur. 
Nemo  enim  ad  eognitionem  veritatis  magis  propinquat,  quam  qui 
intelligit,  in  rebus  divinis,  etiamsi  multum  proficiat,  semper  sibi  supe- 
resse  quod  qugerat."     See  also  Fulg.,  lib.  ii.  ad  Thrasimund. 

But  I  speak  of  the  person  of  Christ  as  unto  the  assumption  of  the 
substantial  adjunct  of  the  human  nature,  not  to  be  a  part  whereof  his 
person  is  composed,  but  as  unto  its  subsistence  therein  by  virtue  of  a 
substantial  union.  Some  of  the  ancients,  I  confess,  speak  freely  of 
the  composition  of  the  person  of  Christ  in  and  by  the  two  natures,  the 
divine  and  human.  That  the  Son  of  God  after  his  incarnation  had 
one  nature,  composed  of  the  Deity  and  humanity,  was  the  heresy  of 
Apollinarius,Eutyches,the  Monothelites,  or  Monophysites,  condemned 
by  all.  But  that  his  most  simple  divine  nature,  and  the  human, 
composed  properly  of  soul  and  body,  did  compose  his  one  person,  or 
that  it  was  composed  of  them,  they  constantly  affirmed.  Th  Gsou 
,<i£(r/V»]v  Tcal  dvdpui'fftfjv,  xara  rug  ypaipccg  avyxiTcSai  (pdfiiv  ix  n  rrig  xad' 
rilJjdg  avSpwrorriTog  riXilug  s^ovCag  xard  tov  'Jdiov  "Koyov,  xai  sx  rov  'Kicprtvo- 
Tog,  sx  Qiov  xard  fvffiv  v'lou,  saith  Cyril  of  Alexandria. — "  A  Sanctis 
patribus  adunatione  ex  divinitate  et  humanitate  Christus  Dominus 
noster  compositus  pra^dicatur : "  Pet.  Diacon.,  Lib.  de  Incamat.  et  Grat. 
Christi,  ad  Fulgentium.  And  the  union  which  they  intended  by  this 
composition  they  called  imeiv  <pv<nxriv,  because  it  was  of  diverse  natures, 
and  evusiv  xard  evvksiv,  a  union  by  composition. 

But  because  there  neither  was  nor  can  be  any  composition,  pro- 
perly so  called,  of  the  divine  and  human  natures,  and  because  the 
Son  of  God  was  a  perfect  person  before  his  incarnation,  wherein  he 
remained  Avhat  he  was,  and  was  made  what  he  was  not,  the  expres- 
sion hath  been  forsaken  and  avoided ;  the  imion  being  better  ex- 
pressed by  the  assumption  of  a  substantial  adjunct,  or  the  human 
natiu'e  into  personal  subsistence  with  the  Son  of  God,  as  shall  be 
afterwards  explained.  This  they  constantly  admire  as  the  most  inef- 
fable effect  of  divine  wisdom  and  grace  :  'O  aaapxog  gapxovrai,  6 
Xoyog  'Tra^vvsrai,  6  doparog  oparai,  6  dvaiprig  -^yiKapdTai,  o  a^povog  dp'^irai, 
6  vi'og  Qsou  v'lhg  dydpuTov  yivsrai,  saith  Gregory  Nazianzen,  (Orat.  xii.,)  in 
admiration  of  this  mystery.  Hereby  God  communicates  all  things 
unto  us  from  his  own  glorious  fulness,  the  near  approaches  whereof 
we  are  not  able  to  bear.     So  is  it  illustrated  by  Eusebius :  (Denionst. 


16  THE  PHEFACE. 

Evang.,  lib.  iv.  cap.  5,  &c. :)  O'j-m  di  (purlc  '/jXiov  /xia  -/.al  ri  avTr\  rrposZoX^ 
oijjOU  y.ai  xara  ro  ahrh  naTa^jyvX^n  [Jjh  a'spa,  (pu-t'/^n  di  (xpda'/./xovg,  afviv  6s 
^sp/^ahsi,  mocivii  ds  y^v,  ocv^si  Bi  (pvTcc,  •/..  r.  X.  (cap.  vi.)  E/  yovv  oig  Iv  v'xoS'ssn 
Xoyou,  xahig  ovpavodsv  avTog  iavrov  ':TaiM<parig  ^Xiog  avv  dvdpuirroig  iiri  y^g 
'7ro7.irsvoiTO,  ovhhcc  rZv  s-tt}  rrig  yr^g  iiihai  av  adioapopov,  'xdvTojv  (jv}.XrjQ8r]v 
sfx^vyuv  o[iou  xai  d-^vyuv  a&poa  rp  rou  (purhg  rrpocQoXf  dia(pSapriao/JLBvojv. 
The  sense  of  which  words,  with  some  that  follow  in  the  same  place, 
is  unto  this  purpose :  By  the  beams  of  the  sun,  light,  and  life,  and 
heat,  unto  the  procreation,  sustentation,  refreshment,  and  cherishing 
of  all  things,  are  communicated.  But  if  the  sun  itself  should  come 
down  unto  the  earth,  nothing  could  bear  its  heat  and  lustre ;  our  eyes 
would  not  be  enlightened  but  darkened  by  its  glory,  and  all  things 
be  swallowed  up  and  consumed  by  its  greatness;  whereas,  through 
the  beams  of  it,  every  thing  is  enlightened  and  kindly  refreshed.  So 
is  it  with  this  eternal  beam  or  brightness  of  the  Father's  glory.  We 
cannot  bear  the  immediate  approach  of  the  Divine  Being ;  but  through 
him,  as  incarnate,  are  all  things  communicated  unto  us,  in  a  way 
suited  unto  our  reception  and  comprehension. 

So  is  it  admired  by  Leo :  (Serm.  iii.,  De  Nativit.:)  "  Natura  humana 
in  Creatoris  societatem  assumpta  est,  non  ut  ille  habitator,  et  ilia 
esset  habitaculum;  sed  ut  naturae  alteri  sic  misceretur  altera,  ut 
quamvis  alia  sit  quae  suscipitur,  alia  vero  quae  suscepit,  in  tantam 
tamen  unitatem  conveniret  utriusque  diversitas,  ut  unus  idemque  sit 
filius,  qui  se,  et  secundum  quod  verus  est  homo,  Patre  dicit  minorem, 
et  secundum  quod  verus  est  Deus  Patri  se  profitetur  sequalem." — 
"  Human  nature  is  assumed  into  the  society  of  the  Creator,  not  that 
he  should  be  the  inhabitant,  and  that  the  habitation,"  (that  is,  by 
an  inhabitation  in  the  effects  of  his  power  and  grace,  for  otherwise 
the  fulness  of  the  Godhead  dwelt  in  him  bodily,)  "  but  that  one 
nature  should  be  so  mingled"  (that  is,  conjoined)  "with  the  other, 
that  although  that  be  of  one  kind  which  assumeth,  and  that  of 
another  which  is  assumed,  yet  the  diversity  of  them  both  should 
concur  in  such  a  unity  or  union,  as  that  it  is  one  and  the  same  Son 
— who,  as  he  was  a  true  man,  said  that  he  was  less  than  the  Father, 
or  the  Father  was  greater  than  he — so  as  he  was  true  God,  professeth 
himself  equal  unto  the  Father."  See  also  Augustinus  De  Fide,  ad 
Pet.  Diacon.,  cap.  xvii. ;  Justinianus  Imperator  Epist.  ad.  Hormisdam, 
Romge  Episcop. 

And  the  mystery  is  well  expressed  by  Maxentius:  (Biblioth.  Patr. 
pars  prima:)  "Non  confundimus  naturarura  diversitatem ;  veruntamen 
Christum  non  ut  tu  asseris  Deum  factum,  sed  Deum  factum  Chris- 
tum confitemur.  Quia  non  cum  pauper  esset,  dives  factus  est,  sed 
cum  dives  esset,  pauper  factus  est,  ut  nos  divites  faceret ;  neque  enim 
cum  esset  in  forma  servi,  formam  Dei  accepit;   sed  cum  esset  in 


THE  PREFACE.  17 

forma  Dei,  formam  servi  accepit ;  similiter  etiam  nee,  cum  esset  caro, 
verbum  est  factum  ;  sed  cum  esset  verbum,  caro  factum  est/' — "  Wo 
do  not  confound  the  diversity  of  the  natures,  howbeit  we  believe 
not  what  you  affirm,  that  Christ  was  made  God  ;  but  we  believe  that 
God  was  made  Christ.  For  he  was  not  made  rich  when  he  was 
poor;  but  being  rich,  he  was  made  poor,  that  he  might  make  us  rich. 
He  did  not  take  the  form  of  God  when  he  was  in  the  form  of  a 
servant;  but  being  in  the  form  of  God,  he  took  on  him  the  form  of 
a  servant.  In  like  manner,  he  was  not  made  the  Word  when  he  was 
flesh ;  but  being  the  Word,  he  was  made  flesh." 

And  Jerome,  speaking  of  the  effects  of  this  mystery :  (Comment. 
in  Ezekiel,  cap.  xlvi. :)  "  Ne  miretur  lector  si  idem  et  Princeps  est  et 
Sacerdos,  et  Vitulus,  et  Aries,  et  Agnus;  cum  in  Scripturis  Sanctis 
pro  varietate  causarum  legamus  eum  Dominum,  et  Deum,  et  Homi- 
nem,  et  Prophetam,  et  Virgam,  et  Kadicem,  et  Florem,  et  Principem, 
et  Regem  justum,  et  Justitiam,  Apostolum,  et  EjDiscopum,  Brachium, 
Servum,  Angelum,  Pastorem,  Filium,  et  Unigenitum,  et  Primogeni- 
tum.  Ostium,  Viam,  Sagittam,  Sapientiam,  et  multa  alia." — "  Let  not 
the  reader  wonder  if  he  find  one  and  the  same  to  be  the  Prince  and 
Priest,  the  Bullock,  Ram,  and  Lamb ;  for  in  the  Scripture,  on  variety 
of  causes,  we  find  hun  called  Lord,  God,  and  Man,  the  Prophet,  a 
Rod,  and  the  Root,  the  Flower,  Prince,  Judge,  and  Righteous  King; 
Righteousness,  the  Apostle  and  Bishop,  the  Arm  and  Serv^ant  of 
God,  the  Angel,  the  Shepherd,  the  Son,  the  Only-begotten,  the 
First-begotten,  the  Door,  the  Way,  the  Arrow,  Wisdom,  and  sundry 
other  things."  And  Ennodius  hath,  as  it  were,  turned  this  passage 
of  Jerome  into  verse : — 

"  Corda  domat,  qui  cuncta  videt,  quern  cuncta  tremiscunt; 
Fons,  via,  dextra,  lapis,  vitulus,  leo,  lucifer,  agnusj 
Janua,  spes,  virtus,  verbum,  sapientia,  vates. 
Ostia,  virgultum,  pastor,  mons,  rete,  coluuiba, 
Flamma,  gigas,  aquila,  sponsus,  patientia,  uervus, 
Filius,  excelsus,  Dominus,  Deus;  omnia  Christus." 

{In  natalcm  PapcB  Epiphanii.') 

"  Quod  homo  est  esse  Christus  voluit ;  ut  et  homo  possit  esse 
quod  Christus  est,"  saith  Cyprian :  De  Idolorum  Yanitate,  cap.  iii. 
And,  "  Quod  est  Christus  erimus  Christian!,  si  Christum  fuerimus 
imitati:"  Ibid.  And  he  explains  his  mind  in  this  expression  by 
way  of  admiration :  (Lib.  de  Eleemosyn. :)  "  Christus  hominis  filius 
fieri  voluit,  ut  nos  Dei  filios  faceret ;  humiliavit  se,  ut  populum  qui 
prius  jacebat,  erigeret;  vulneratus  est,  ut  vulnera  nostra  curaret." 

Chap.  IV.  That  he  was  the  foundation  of  all  the  holy  counsels 
of  God,  with  respect  unto  the  vocation,  sanctification,  justification, 


18  THE  PREFACK 

and  eternal  salvation  of  the  church,  is,  in  the  next  place,  at  large 
declared.  And  he  was  so  On  a  threefold  account.  1.  Of  the  in- 
effable mutual  delight  of  the  Father  and  the  Son  in  those  counsels 
from  all  eternity.  2.  As  the  only  way  and  means  of  the  accomplish- 
ment of  all  those  counsels,  and  the  communication  of  their  effects, 
unto  the  eternal  glory  of  God.  3.  As  he  was  in  his  own  person,  as 
incarnate,  the  idea  and  exemplar  in  the  mind  of  God  of  all  that 
grace  and  glory  in  the  church  which  was  designed  unto  it  in  those 
eternal  counsels.  As  the  cause  of  all  good  unto  us,  he  is  on  this 
account  acknowledged  by  the  ancients.  Ovrog  ywv  6  "KLyi^i;^  6  Xpisrhg 
xai  Tov  ihai  vd'kai  ^fiag,  ^v  yap  ev  Qsw,  xai  roij  £u  ihat  akiog.  Nui'  bi 
i'}ri(pdvri  avSpu'Toig,  avTog  oZrog  6  Xoyog,  6  /Movog  afipu  Qiog  n  xai  avdpuvog, 
dvavTuv  ri[M,Tv  cc'iriog  dya8Sjv,  saith  Clemens,  Adhort.  ad  Gentes. — "  He, 
therefore,  is  the  Word,  the  Christ,  and  the  cause  of  old  of  our  being ; 
for  he  was  in  God,  and  the  cause  of  our  wellbeing.  But  now  he 
hath  appeared  unto  men,  the  same  eternal  Word,  who  alone  is  both 
God  and  man,  and  unto  us  the  cause  of  all  that  is  good."  As  he 
was  in  God  the  cause  of  our  being  and  wellbeing  from  eternity,  he 
was  the  foundation  of  the  divine  counsels  in  the  way  explained ;  and 
in  his  incarnation,  the  execution  of  them  all  was  committed  unto 
him,  that  through  him  all  actual  good,  all  the  fruits  of  those  coun- 
sels, might  be  communicated  unto  us. 

Chap.  V.  He  is  also  declared  in  the  next  place,  as  he  is  the 
image  and  great  representative  of  God,  even  the  Father,  unto  the 
church.  On  what  various  accounts  he  is  so  called,  is  fully  declared 
in  the  discourse  itself  In  his  divine  person,  as  he  was  the  only- 
begotten  of  the  Father  from  eternity,  he  is  the  essential  image  of  the 
Father,  by  the  generation  of  his  person,  and  the  communication  of 
the  divine  nature  unto  him  therein.  As  he  is  incarnate,  he  is  both 
in  his  own  entire  person  God  and  man,  and  in  the  administration  of 
his  office,  the  image  or  representative  of  the  nature  and  will  of  God 
unto  us,  as  is  fully  proved.  So  speaks  Clem.  Alexandrin.,  Adhort. 
ad  Gentes:  'H  [ih  yap  rov  ©soD  iizuv  6  Xoyog  avrou,  xai  v'/og  rov  vou 
yvTjffiog,  6  Se/bg  Xoyog,  <purhg  dp^sTUTov  <pug,  eixuv  Bs  T0\j  Xoyov  6  avdpuiTog. — 
"  The  image  of  God  is  his  own  Word,  the  natural  Son  of  the  "  (eter- 
nal) "  Mind,  the  divine  Word,  the  original  Light  of  Light ;  and  the 
image  of  the  Word  is  man."  And  the  same  author  again,  in  his 
Psedagogus:  UpoSWTrov  rov  Qiou'  6  Xoyog,  w  ^uTtf^STai  6  Qshg  xa!  yvupi- 
^erai. — "  The  Word  is  the  face,  the  countenance,  the  representation 
of  God,  in  whom  he  is  brought  to  light  and  made  known."  As  he 
is  in  his  divine  person  his  eternal,  essential  image ;  so,  in  his  incarna- 
tion, as  the  teacher  of  men,  he  is  the  representative  image  of  God 
imto  the  church,  as  is  afterward  declared. 


THE  PREFACE.  19 

So  also  Jerome  expresseth  Ms  mind  herein:  (Comment,  in  Psal. 
Ixvi. :)  "  Illuminet  vultmn  siumi  super  nos;  Dei  fades  quae  est? 
utique  imago  ejus.  Dicit  enim  apostolus  imaginem  Patris  esse  filium ; 
ergo  imagine  sua  nos  illuminet;  hoc  est,  imaginem  suam  filium  illu- 
minet super  nos ;  ut  ipse  nos  illuminet ;  lux  enim  Patris  lux  filii  est.'' 
— "  Let  him  cause  his  face  to  shine  upon  us;  or  lift  up  the  light  of 
his  countenance  upon  us.  What  is  the  face  of  God  ?  even  his  image. 
For  the  apostle  says,  that  the  Son  is  the  image  of  the  Father. 
Wherefore,  let  him  shine  on  us  with  his  image;  that  is,  cause  his 
Son,  which  is  his  image,  to  shine  upon  us,  that  he  may  illuminate 
us;  for  the  light  of  the  Father  and  of  the  Son  are  the  same." 
Christ  being  the  image  of  God,  the  face  of  God,  in  him  is  God 
represented  imto  us,  and  through  him  are  all  saving  benefits  com- 
municated unto  them  that  believe. 

Eusebius  also  speaks  often  unto  this  purpose,  as:  (Demonstratio 
Evangelica,  lib.  iv.  cap.  2  :)  "O^si/  slyJrojg  o'l  yj^sij^oi  ^soXoyouvrsj,  ^ihv 
yivrirhv  avrhv  d-7ro(pDcivovsiv,  ug  uv  TYJg  dvsx(ppciffrov  xai  dirspivorirou  ^torr/Tog 
mvov  h  avruj  (pipovrct,  rriv  ilxova,,  8i'  ^v  xai  '^shv  uvai  rz  aurhv  xa/  XsyK^&ai 
rng  TTpog  rh  Tp&jrov  s^o/^oiuffsojg  xdpiv. — "  Wherefore,  the  holy  oracles, 
speaking  theologically,  or  teaching  divine  things,  do  rightly  call  him 
God  begotten,"  (of  the  Father,)  "  as  he  who  alone  bears  in  himself 
the  image  of  the  ineffable  and  inconceivable  Deity.  Wherefore,  he 
Doth  is,  and  is  called  God,  because  of  his  being  the  character,  simili- 
tude, or  image  of  him  who  is  the  first."  The  divine  personality  of 
Christ  consists  in  this,  that  the  whole  divine  nature  being  commu- 
nicated unto  him  by  eternal  generation,  he  is  the  image  of  God, 
even  the  Father,  who  by  him  is  represented  unto  us.  See  the  same 
book,  chap,  vii.,  to  the  same  purpose;  also,  De  Ecclesiast.  Theol. 
contra  Marcell.,  lib.  ii.  cap.  17. 

Clemens  abounds  much  in  the  affirmation  of  this  truth  concern- 
ing the  person  of  Christ,  and  we  may  yet  add,  from  a  multitude  to 
the  same  purpose,  one  or  more  testimonies  from  him.  Treating  of 
Christ  as  the  teacher  of  all  men,  his  'Trathayuyog,  he  affiiins  that  he 
is  ©£05  £1/  avSpuiirou  eyn^ij^ari,  "God  in  the  figure  or  form  of  man;" 
a-^pavTog^  'Trct.rpixui  ^sXri/xari  biaKOvog,  Xoyog,  Giog,  6  sv  'rrarpl^  o  Jx  hi^im 
"^Tou  nrarphg,  <suv  xal  rut  eyjujjari  Qsov,  "  impolluted,  serving  the  will  of 
the  Father,  the  Word,  God,  who  is  in  the  Father,  on  the  right  hand 
of  the  Father,  and  in  or  with  the  form  of  God."  oSrog  fi/^Tv  uxuiv  tj 
dxriXibc/jroc,  to-jtw  'rdvri  ffS'svsi  viipccriov  s^o/j^oiou'j  ttjv  -^vyriv. — "  He  is  the 
image  (of  God)  imto  us,  wherein  there  is  no  blemish ;  and  with  all 
our  strength  are  we  to  endeavour  to  render  ourselves  like  unto  him." 
This  is  the  great  end  of  his  being  the  representative  image  of  God 
unto  us.  And:  (Stromat.,  lib.  iv.  :)  'O  fih  oZv  Qshg  dvam^sixrog  div,  ovx 
tariv  I'rridrrjijjovir.og.  'O  hi  v'lhg  ffoipla  n  Isri  xai  k'!riSrfjtiy\,  xai  d}.r,6iia.,  xa}, 
VOL.  I.— 10 


20  '  THE  PREFACE. 

offcc  aXKa  rovru  gvyysvTJ. — "  As  God  "  (absolutely)  "  falls  not  under 
demonstration,"  (that  is,  cannot  perfectly  be  declared,)  "  so  lie  doth 
not "  (immediately)  "  effect  or  teach  us  knowledge.  But  the  Son  is 
wisdom,  and  knowledge,  and  truth,  unto  us,  and  every  thing  which 
is  cognate  hereunto."  For  in  and  by  him  doth  God  teach  us,  and 
represent  himself  unto  us. 

Chap.  VII,  Upon  the  glory  of  this  divine  person  of  Christ  de- 
pends the  efficacy  of  all  his  offices  ;  an  especial  demonstration  whereof 
is  given  in  his  prophetical  office.  So  it  is  well  expressed  by  Irenseus, 
"  qui  nil  molitur  inepte : "  Lib.  i.  cap.  1.  "  Non  enim  alitor  nos  discere 
poteramus  quge  sunt  Dei,  nisi  magister  noster  verbum  existens,  homo 
factus  fuisset.  Neque  enim  alius  poterat  enarrare  nobis  quae  sunt 
Patris,  nisi  proprium  ipsius  verbum.  Quis  enim  alius  cognovit  sen- 
sum  Domini?  aut  quis  alius  ejus  consiliarius  factus  est?  Neque 
rursus  nos  alitor  discere  poteramus,  nisi  Magistrum  nostrum  videntes, 
et  per  auditum  nostrum  vocem  ejus  percipientes,  uti  imitatores  quidem 
openim,  factores  autem  sermonum  ejus  facti,  communionem  habea- 
mus  cum  ipso." — "  We  could  not  otherwise  have  learned  the  things 
of  God,  unless  our  Master,  being  and  continuing  the"  (eternal)  "Word, 
had  been  made  man.  For  no  other  could  declare  unto  us  the  things 
of  God,  but  his  own  proper  Word.  For  who  else  hath  knoAvn  the 
mind  of  the  Lord  ?  or  who  else  hath  been  his  counsellor  ?  Neither, 
on  the  other  side,  could  we  otherwise  have  learned,  unless  we  had  seen 
our  Master,  and  heard  his  voice,"  (in  his  incarnation  and  ministry,) 
"  whereby,  following  his  works,  and  yielding  obedience  unto  his  doc- 
trine, we  may  have  communion  with  himself." 

I  do  perceive  that  if  I  should  proceed  with  the  same  kind  of 
attestations  unto  the  doctrine  of  all  the  chapters  in  the  ensuing  dis- 
course, this  preface  would  be  drawn  forth  unto  a  greater  length  than 
was  ever  designed  unto  it,  or  is  convenient  for  it.  I  shall  therefore 
choose  out  one  or  two  instances  more,  to  give  a  specimen  of  the  con- 
currence of  the  ancient  church  in  the  doctrine  declared  in  them,  and 
so  put  a  close  unto  it. 

Chap.  IX.  In  the  ninth  chapter  and  those  folloAving,  we  treat  of 
the  divine  honour  that  is  due  unto  the  person  of  Christ,  expressed  in 
adoration,  invocation,  and  obedience,  proceeding  from  faith  and  love. 
And  the  foundation  of  the  whole  is  laid  in  the  discovery  of  the  true 
nature  and  causes  of  that  honour ;  and  three  things  are  designed  imto 
confirmation  herein.  1.  That  the  divine  nature,  which  is  individually 
the  same  in  each  person  of  the  holy  Trinity,  is  the  proper  formal 
object  of  all  divine  worship,  in  adoration  and  invocation  ;  wherefore, 
no  one  person  is  or  can  be  worshipped,  but  in  the  same  individual  act 


THE  PREFACK  21 

of  worsliip  each  person  is  equally  worshipped  and  adored.  2.  That 
it  is  lawful  to  direct  divine  honour,  worship,  and  invocation  unto  any 
person,  in  the  use  of  his  peculiar  name — the  Father,  Son,  or  Spirit 
— or  unto  them  altogether ;  but  to  make  any  request  unto  one  per- 
son, and  immediately  the  same  unto  another,  is  not  exemplified  in 
the  Scripture,  nor  among  the  ancient  vfriters  of  the  church.  8.  That 
the  person  of  Christ,  as  God-man,  is  the  proper  object  of  all  divine 
honour  and  worship,  on  the  account  of  his  divine  nature ;  and  all 
that  he  did  in  his  human  nature  are  motives  thereunto. 

The  first  of  these  is  the  constant  doctrine  of  the  whole  ancient 
church,  viz.,  that  whether,  (for  instance,)  in  our  solemn  prayers  and 
invocations,  we  call  expressly  on  the  name  of  the  Father,  or  of  the 
Son,  or  of  the  Hoty  Spirit ;  whether  we  do  it  absolutely  or  relatively, 
that  is,  with  respect  unto  the  relation  of  one  person  to  the  other — 
as  calling  on  God  as  the  Father  of  our  Lord  Jesus  Christ,  ou  Christ 
as  the  Son  of  his  love,  on  the  Holy  Spirit  as  proceeding  from  them 
both — we  do  formally  invocate  and  call  on  the  divine  nature,  and 
consequently  the  whole  Trinity,  and  each  person  therein.  This  truth 
they  principally  confirmed  with  the  form  of  our  initiation  into  Christ 
at  baptism :  "  I  baptize  thee  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost."^  For  as  there  is  contained  therein  the 
sum  of  all  divine  honour,  so  it  is  directed  unto  the  same  name,  (not 
the  names,)  of  the  Father,  Son,  and  Spirit,  which  is  the  same  Deity 
or  divine  nature  alone. 

So  speak  the  Fathers  of  the  second  General  Council  in  their  letters 
unto  the  bishops  of  the  west ;  as  they  are  expressed  in  Theodoret, 
lib.  V.  cap.  9.  This  form  of  baptism  teacheth  us,  say  they,  UiGnhny 
i'lg  rl  oVo/za  rov  rrarpog,  xai  rov  viov,  xai  rou  ayiov  wsv/JMTog,  ^rjXadri,  SsJ- 
rrirog  n  xal  dvvdfieug  jca/  ovelag  fitag  roD  'irarpog,  %ai  70v  viov,  xai  roZ 
ayiov  'jrvsvfxarog  'Tricnvofiivrig,  ofj^orifiov  rrig  a^iac,  xai  cvva'/diov  rr^g  ^affiX- 
E/aj,  sv  rpisi  TiXilaig  hvoSTdeidi' — "to  believe  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost ;  seeing  that  the  Deity,  sub- 
stance, and  power  of  the  Father,  Son,  and  Holy  Spirit,  is  one  and  the 
same ;  their  dignity  equal ;  their  kingdom  co-eternal,  in  three  perfect 
persons."  "In  nomine  dixit,  non  nominibus,  ergo  non  aliud  nomen 
Patris  est,"  &c.,  "quia  unus  Deus;"  Ambrose,  De  Spirit.  Sanct.,  Hb.  i. 
cap.  14.  "Ovo/ji.ci  ds  xoivov  tuv  rpiuv  ev,  ^  ^s6rr,g. — "The  one  name  com- 
mon to  the  three  is  the  Deity:"  Gregor.  Nazianzen,  Orat.  xl.  Hence 
Augustine  gives  it  as  a  rule,  in  speaking  of  the  Holy  Trinity:  "Quando 
unus  trium  in  aliquo  opere  nominatur,  universa  operari  trinitas  intel- 
ligitur :"  Enchirid.,  cap.  xxxviii. — "When  one  person  of  the  three  is 
named  m  any  work,  the  whole  Trinity  is  to  be  understood  to  effe«t 
it."  "  There  is  one  Lord,  one  faith,  one  baptism,"  according  to  the 
Scriptures.     Wherefore,  as  there  is  one  faith  in  Christ,  and  one  bap- 


22  THE  PREFACE. 

tism  of  truth,  although  we  are  baptized  and  beheve  in  the  Father, 
Son,  and  Spirit,  xani  rhv  avrov,  oJ/j^ai,  rpo'rov  xal  Xcyov,  /iice,  'rpoffxuvTjffig 
jj  Tarpog,  zal  svavdpca'Tr^ffavTog  v'lov,  y.ai  ccyiov  -Trvsv/iarog; — "  SO  plainly,  in 
my  judgment,  there  is  one  and  the  same  adoration  of  the  Father,  the 
Son  incarnate,  and  the  Holy  Spirit:"  Cyril.  Alex,  de  Recta  Fide, 
cap.  xxxii. 

And  this  they  professed  themselves  to  hold  and  believe,  in  that 
ancient  doxology  which  was  first  invented  to  decry  the  Arian  heresy: 
"  Glory  be  to  the  Father,  and  to  the  Son,  and  to  the  Holy  Ghost." 
The  same  glory,  in  every  individual  act  of  its  assignation  or  ascrip- 
tion, is  directed  unto  each  person  jointly  and  distinctly,  on  the  account 
of  the  same  divine  nature  in  each  of  them.  I  need  not  produce  any 
testimonies  in  the  farther  confirmation  hereof ;  for,  in  all  their  writ- 
ings against  the  Arians,  they  expressly  and  constantly  contend  that 
the  holy  Trinity  (that  is,  the  divine  nature  in  three  persons)  is  the 
individual  object  of  all  divine  adoration,  invocation,  and  all  religious 
worship ;  and  that  by  whatever  personal  name — as  the  Father,  Son, 
or  Spirit — we  call  on  God,  it  is  God  absolutely  who  is  adored,  and 
each  person  participant  of  the  same  nature.  See  August.  Lib.  con. 
Serm.  Arian.  cap.  xxxv.,  and  Epist.  Ixvi.  ad  Maximum. 

For  the  second  thing,  or  the  invocation  of  God  by  any  persona] 
name,  or  by  the  conjunction  of  the  distinct  names  of  the  Father^ 
Son,  and  Holy  Spirit  together,  nothing  occurs  more  frequently 
among  them.  Yea,  it  is  common  to  find  in  their  writings,  prayers 
begun  unto  one  person,  and  ended  in  the  name  of  another;  yea, 
begun  unto  Christ,  and  closed  in  the  name  of  His  only-begotten  Son ; 
it  being  one  and  the  same  divine  nature  that  is  called  on.  Yea,  the 
schoolmen  do  generally  deny  that  the  persons  of  the  holy  Trinity, 
under  the  consideration  of  the  formal  reason  which  is  constitutive  of 
their  personality,  are  the  formal  object  and  term  of  divine  worship ; 
but  in  the  worship  of  one,  they  are  all  worshipped  as  one  God  over 
all,  blessed  for  ever.  See  Aquin.  xxii.  q.  81,  a.  3,  ad  prim.,  and  q.  84, 
a.  1,  ad  tertium;  Alexand.  Alens.  p.  3,  q.  30,  m.  1,  a.  8. 

But  yet,  although  we  may  call  on  God  in  and  by  the  name  of  any 
divine  person,  or  enumerate  at  once  each  person,  (w  rpiag  ay!a  apid/^ou- 
fi'svri,  rpiag  h  svi  ovofiocTi  &pid/ji,ov/jt,svri,  Epiphan.  Ancorat.,  viii.  22,)  it  doth 
not  follow  that  we  may  make  a  request  in  our  prayers  unto  one  per- 
son, and  then  immediately  repeat  it  unto  another;  for  it  would  thence 
follow,  that  the  person  unto  whom  we  make  that  request  in  the 
second  place,  was  not  invocated,  not  called  on,  not  equally  adored 
with  him  who  was  so  called  on  in  the  first  place,  although  the  divine 
nature  is  the  object  of  all  religious  invocation,  which  is  the  same  in 
each  person.  Wherefore,  in  our  divine  invocation,  we  may  name 
and  fix  our  thoughts  distinctly  on  any  person,  according  as  our  soul? 


THE  PREFACE.  23 

are  affected  mth  the  distinct  operations  of  each  person  in  grace 
towards  us. 

For  what  concerns,  in  the  third  place,  the  ascription  of  divine 
honour,  m  adoration  and  invocation,  unto  the  person  of  Christ ;  it  is 
that  which  they  principally  contended  for,  and  argued  from,  in  all 
their  writings  against  the  Arians. 

E\ddences  of  mfinite  wisdom  in  the  constitution  of  the  person  of 
Christ,  and  rational  discoveries  of  the  condecencies  therein,  unto  the 
exaltation  of  all  the  other  glorious  properties  of  the  divine  nature,  are 
also  treated  of.  Herein  we  consider  the  incarnation  of  the  Son  of 
God,  with  respect  unto  the  recovery  and  salvation  of  the  church 
alone.  Some  have  contended  that  he  should  have  been  incarnate, 
had  man  never  fallen  or  sinned.  Of  these  are  Rupertus,  lib.  iii.,  De 
Gloria  et  Honore  Filii  Hominis;  Albertus  Magnus,  in  iii.  distinct.  10, 
a  4;  Petrus  Galatinus,  lib.  iii.  cap.  4;  as  are  Scotus,  Halensis,  and 
others,  whom  Osiander  followed.  The  same  is  affinned  by  Socinus 
concerning  the  birth  of  that  man,  which  alone  he  fancied  him  to  be, 
as  I  have  elsewhere  declared.  But  I  have  disproved  this  figment  at 
large.  Many  of  the  ancients  have  laboured  in  tliis  argument,  of  the 
necessity  of  the  incarnation  of  the  eternal  Word,  and  the  condecen- 
cies unto  divine  wisdom  therein.  See  Irenseus,  lib.  iii.  cap.  20,  21 ; 
Eusebius,  Demonst.  Evangel.,  lib.  iv.  cap.  1-4,  &c. ;  Cyril.  Alexand., 
lib.  v.  cap.  7,  lib.  i.  De  Fide  ad  Regin.;  Chiysostom,  Homil.  x.  in 
Johan.,  et  in  cap.  8,  ad  Rom.  Serm.  18;  Augustine,  De  Trinit.,  lib. 
xiii.  cap.  13-20;  Leo,  Epist.  18,  18,  Sermo.  de  Nativit.  1,  4,  10; 
Basil,  in  Psal.  xlviil;  Albinus,  lib.  i.  in  Johan.  cap.  11;  Damascen., 
lib.  iii.,  De  Fide,  cap.  15,  19;  Anselm,  quod  Deus  Homo,  lib.  duo. 
Guil.  Parisiensis,  lib.  Cur  Deus  Homo.  Some  especial  testimonies 
we  may  produce  in  confirmation  of  what  we  have  discoursed,  in  the 
places  directed  unto.  There  is  one  of  them,  one  of  the  most  ancient, 
the  most  learned,  and  most  holy  of  them,  who  hath  so  fully  delivered 
his  thoughts  concerning  this  mystery,  as  that  I  shall  principally  make 
use  of  his  testimony  herein. 

It  belonged  unto  the  wisdom  and  righteousness  of  God,  that  Satan 
should  be  conquered  and  subdued  in  and  by  the  same  nature  which 
he  had  prevailed  against,  by  his  suggestion  and  temptation.  To  this 
pui-pose  that  holy  writer  speaks,  (lib.  iii.  cap.  20,)  which,  because  his 
words  are  cited  by  Theodoret,  (Dial,  ii.,)  I  shall  transcribe  them  from 
thence,  as  free  from  the  injuries  of  his  barbarous  translator  :  "Hvuciv 
ovv  zadojg  'rrpos(pa,asv  rov  civdpwTTov  tOj  0£u),  ei  yap  /Ji,ri  avdpuTog  Iv/x^jtfsi'  rb\) 
dvTiTaXov  rov  avSpdoTov,  oux  av  Btxalug  iviytrj&r^  6  s^Sphg,  itakiv  n,  u  [J^n  b 
Qiog  i6cf)pri<Ta,T0  rrjv  ffWTjjp/av,  oux  av  fSsQaioog  s^oz/iEP  avrrjv,  %ai  h  ^a?;  Guvri- 
vmSyi  6  civdpwTrog  rip  Qtui  o'jk  av  rib-jv}]6ri  iMiraeyuv  r^g  d<pdapaiag.  "Edei  yap 
rh  i^idirriv  rov  Qsov  n  Jtal  dvdpui'Zuv,  did  rrig  ibiag  vphg  ix-arspoui  oixnorrTog 


24  THE  PREFACE. 

t/g  fiXiav  %a!  6/Lt,6voiav  rovg  a,(jbforspoug  iruvayayiTf.  Words  plainly  divine; 
an  illustrious  testimony  of  the  faith  of  the  ancient  church,  and 
expressive  of  the  principal  mystery  of  the  Gospel !  "  Wherefore,  as 
we  said  before,  he  united  man  unto  God.  For  if  man  had  not  over- 
come the  adversary  of  men,  the  enemy  had  not  been  justly  conquered; 
and,  on  the  other  hand,  if  God  had  not  given  and  granted  salvation, 
we  could  never  have  a  firm,  indefeasible  possession  of  it;  and  if  man 
had  not  been  united  unto  God,  he  could  not  have  been  partaker  of 
immortality.  It  behoved,  therefore,  the  Mediator  between  God  and 
man,  by  his  own  participation  of  the  nature  of  each  of  them,  to  bring 
them  both  into  friendship  and  agi'eement  with  each  other."  And  to 
the  same  purpose,  speaking  of  the  wisdom  of  God  in  our  redemption 
by  Christ,  with  respect  unto  the  conquest  of  the  devil:  (lib.  v.  cap.  1  :) 
"  Potens  in. omnibus  Dei  Verbum,  et  non  deficiens  in  sua  justitia, 
juste  etiam  adversus  ipsam  conversus  est  apostasiam,  ea  qujB  sunt  sua 
redimens,  ab  eo,  non  cum  vi,  quemadmodum  ille  initio  dominabatur 

nostri,  ea  quee  non  erant  sua  insatiabiliter  rapiens Suo  igitur 

sanguine  redimente  nos  Domino,  et  dante  animam  suam  pro  anima 
nostra,  et  camem  suam  pro  carnibus  nostris,"  &c.  Again  divinely  : 
"  The  all-powerful  Word  of  God,  no  way  defective  in  righteousness, 
set  himself  against  the  apostasy  justly  also  ;  redeeming  from  him 
(Satan,  the  head  of  the  apostasy)  the  things  which  were  his  own — 
not  with  force,  as  he  bare  rule  over  us,  insatiably  making  rapine  of 
what  was  not  his  own — but  he,  the  Lord,  redeeming  us  with  his  own 
blood,  sfivin<r  his  soul  for  our  soul,  and  his  flesh  for  ours,  A\TOucrht  out 
our  deliverance."  These  things  are  at  large  insisted  on  in  the 
ensuing  discourse. 

It  belongs  unto  this  great  mystery,  and  is  a  fruit  of  divine  wisdom, 
tliat  our  deliverance  should  be  "v\Tought  in  and  by  the  same  nature 
wherein  and  whereby  we  were  ruined.  The  reasons  hereof,  and  the 
glory  of  God  therein,  are  at  large  discoursed  in  the  ensuing  treatise. 
To  the  same  pui-pose  speaks  the  same  holy  writer:  (lib.  v.  cap.  14:) 
"  Non  in  semetipso  recapitulasset  hoec  Dominus,  nisi  ipse  caro  et  san- 
guis secundum  principalem  plasmationem  factus  fuisset ;  salvans  in 
semetipso  in  fine  illud  quod  perierat  in  principio  in  Adam.  Si  autem 
ob  aliam  quandam  dispositionem  Dominus  incarnatus  est,  et  ex  altera 
substantia  carnem  attulit,  non  ergo  in  semetipso  recapitulatus  est  hom- 

inem,  adhuc  etiam  nee  caro  quidem  dici  potest Habuit  ergo  et  ipse 

carnem  et  sanguinem,  non  alteram  quaudam,  sed  ipsam  principalem 
Patns  plasmationem  in  se  recapitulans,  exquirens  id  quod  perierat." 
And  to  the  same  purpose  :  (lib.  v.  cap.  1 :)  "Neque  enim  vere  esset 
sanguinem  et  carnem  habens,  per  quam  nos  redemit,  nisi  antiquam 
plasmationem  Adoe  in  seipsum  recapitulasset."  That  which  these 
passages  give  testimony  unto,  is  what  we  have  discoursed  concerning 


THE  PREFACE.  25 

the  necessity  of  our  redemj^tion  in  and  by  tlie  nature  that  sinned ; 
and  yet  withal,  that  it  should  be  free  from  all  that  contagion  which 
invaded  our  nature  by  the  fall.  And  these  things  are  divinely  ex- 
pressed. "  Our  Lord,"  saith  he,  "  had  not  gathered  up  these  things 
in  himself,  had  not  he  been  made  flesh  and  blood,  according  unto  its 
original  creation.''  (The  reader  may  obsei-ve,  that  none  of  the  ancient 
writers  do  so  frequently  express  the  fall  of  Adam  by  our  apostasy 
from  God,  and  our  recovery  by  a  recapitulation  in  Christ,  as  Irenseus 
— his  recapitulation  being  nothing  but  the  dcaxspaXa/wffyg  mentioned 
by  the  apostle,  Eph.  i,  10 — and  he  here  affirms,  that,  unto  this  end, 
the  Lord  was  made  flesh  ;  "  secundum  principalem  plasmationem," 
as  his  words  are  rendered ;  that  is  plainly,  the  original  creation  of  our 
nature  in  innocency,  uprightness,  purity,  and  righteousness.)  "So  he 
saved  in  himself  in  the  end,  what  perished  in  Adam  at  the  beginning." 
(The  same  nature,  in  and  by  the  same  nature.)  "  For  if  the  Lord  had 
been  incarnate  for  any  other  disposition,"  (i.  e.,  cause,  reason,  or  end,) 
"  and  had  brought  flesh  from  any  other  substance,"  (i.  e.,  celestial 
or  ethereal,  as  the  Gnostics  imagined,)  "he  had  not  recovered  men, 
brought  our  nature  unto  a  head  in  himself,  nor  could  he  have  been 
said  to  be  flesh.  He  therefore  himself  had  flesh  and  blood  not  of  any 
other  kind ;  but  he  took  to  himself  that  which  was  originally  created 
of  the  Father,  seeking  that  which  was  lost."  The  same  is  observed  by 
Augustine:  (Lib.  de  Fide,  ad  Petnun  Diaconum:)  "Sic  igitur  Chris- 
tum Dei  Filium,  id  est,  unam  ex  Trinitate  personam,  Deum  verum 
crede,  ut  divinitatem  ejus  de  natura  Patris  natam  esse  non  dubites; 
et  sic  eum  verum  hominem  crede,  et  ejus  camem,  non  coelestis,  non 
aeriee,  non  alterius  cujusquam  putes  esse  naturiE,  sed  ejus  cujus  est 
omnium  caro;  id  est,  quam  ipse  Deus,  homini  prime  de  terra  plas- 
mavit,  et  ceteris  hominibus  plasmat." — "  So  believe  Christ  the  Son 
of  God,  that  is,  one  person  of  the  Trinity,  to  be  the  true  God,  that 
you  doubt  not  but  that  his  divinity  was  bom"  (by  eternal  generation) 
"of  the  nature  of  the  Father;  and  so  believe  him  to  be  a  true  man, 
that  you  suppose  not  his  flesh  to  be  aerial,  or  heavenly,  or  of  any 
other  nature,  but  of  that  which  is  the  flesh  of  men ;  that  is,  which 
God  himself  foraied  in  the  first  man  of  the  earth,  and  which  he  forms 
in  all  other  men."  That  which  he  speaks  of  one  person  of  the  Trinity, 
hath  respect  unto  the  heretical  opinion  of  Hormisdas,  the  bishop  of 
Rome,  who  contended  that  it  was  unlawful  to  say  that  one  person  of 
the  Trinity  was  incarnate,  and  persecuted  some  Scythian  monks,  men 
not  unlearned  about  it,  who  were  strenuously  defended  by  Maxentius, 
one  of  them. 

It  carrieth  in  it  a  great  condecency  unto  divine  wisdom,  that  man 
should  be  restored  unto  the  image  of  God  by  him  who  was  the 
essential  image  of  the  Father;  (as  is  declared  in  our  discourse ;)  and 


26  THE  PREFACE. 

tliat  lie  was  made  like  unto  us,  that  we  might  be  made  like  unto  him, 
and  unto  God  tlnrough  him.  So  speaks  the  same  Irenasus :  (lib.  v. 
Prsefat. :)  "  Verbum  Dei  Jesus  Christus,  qui  propter  immensam  suam 
dilectionem,  factus  est  quod  sumus  nos,  ut  nos  perficeret  quod  est  ipse." 
— "Jesus  Christ,  the  Word  of  God,  who,  from  his  own  infinite  love, 
was  made  what  we  are,  that  he  might  make  us  what  he  is;"  that  is, 
by  the  restoration  of  the  image  of  God  in  us.  And  again :  (lib.  iil 
cap.  20:)  "Filius  Dei  existens  semper  apud  Patrem,  et  homo  factus, 
longam  hominum  expositionem  in  seipso  recapitulavit ;  in  compendio 
nobis  salutem  prsestans,  ut  quod  perdideramus  in  Adam,  id  est,  secun- 
dum imaglnem  et  similitudinem  esse  Dei,  hoc  in  Christo  Jesu  recipe- 
remus.  Quia  enim  non  erat  possibile,  eum  hominem,  qui  semel  victus 
fuerat  et  elisus  per  inobedientiam,  replasmare  et  obtinere  brabium 
(l3paQsTov)  victorise;  iterum  autem  impossibile  erat  ut  salutem  percip- 
eret,  qui  sub  peccato  ceciderat.  Utraque  operatus  est  filius  Verbum 
Dei  existens,  a  Patre  descendens  et  incamatus,  et  usque  ad  mortem 
descendens,  et  dispensation  em  consummans  salutis  nostrse." — "Being 
the  Son  of  God  always  with  the  Father,  and  being  made  man,  he 
reconciled  or  gathered  up  in  himself  the  long-continued  exposing  of 
men,"  (unto  sin  and  judgment,)  "bringing  in  salvation  in  this  com- 
pendious way,  (in  this  summary  of  it,)  that  what  we  had  lost  in 
Adam — that  is,  our  being  in  the  image  and  likeness  of  God — we 
should  recover  in  Christ.  For  it  was  not  possible  that  man  that  had 
been  once  conquered  and  broken  by  disobedience,  should  by  himself 
be  reformed,  and  obtain  the  crown  of  victory ;  nor,  again,  was  it  pos- 
sible that  he  should  recover  salvation  who  had  fallen  under  sin. 
Both  were  wrought  by  the  Son,  the  Word  of  God,  who,  descending 
from  the  Father,  and  being  incarnate,  submitted  himself  to  death, 
perfecting  the  dispensation  of  our  salvation." 

And  Clemens  Alexandrinus  to  the  same  purpose:  (Adhort.  ad 
Gentes:)  Na/  p^/x/  6  Xhyog  6  rov  Qsov  avSpu-rog  'ysvo^zvoc,  'ha  ds  xai  ffu 
Tapa  avSpuTov  fMddpg,  ff^  'ttots  apa  avdpwjrog  yevriTai  Qsog. — "  The  Word 
of  God  was  made  man,  that  thou  mightest  learn  of  a  man  how  man 
may  become "  (as)  "  God."  And  Ambrose,  in  Ps.  cxviii.  Octonar. 
decim. :  [of  the  authorized  English  version,  Ps.  cxix.  73:]  "Imago, 
[id  est,  Verbum  Dei,]  ad  eum  qui  est  ad  imaginem,  [hoc  est,  hom- 
inem,] venit,  et  quserit  imago  eum  qui  est  ad  similitudinem  sui,  ut 
iterum  signet,  ut  iterum  confirmet,  quia  amiseras  quod  accepisti." — 
"  The  image  of  God,  that  is,  the  Word  of  God,  came  unto  him  who 
was  after  the  image  of  God,  that  is  man.  And  this  image  of  God 
seeks  him  who  was  after  the  imaije  of  God,  that  he  mig'ht  seal  him 
■with  it  again,  and  confinn  him,  because  thou  hadst  lost  that  which 
thou  hadst  received."  And  Augustine  in  one  instance  gives  a  rational 
account  whv  it  was  condecent  unto  divine  wisdom  that  the  Son.  and 


THE  PEEFACE.  27 

not  tlie  Father  or  the  Holy  Spiiit,  should  be  mcarnate — which  we 
also  mquh-e  into:  (Lib.  de  Definitionibus  Orthodoxae  Fidei  sive  de 
Ecclesiasticio  Dogmatibus,  cap.  ii.  :)  "Non  Pater  camem  assumpsit, 
neque  Spiritus  Sanctus,  sed  Filius  tan  turn;  ut  qui  erat  in  divinitate 
Dei  Patris  Filius,  ipse  fieret  in  homine  hominis  matris  Filius;  ne 
Filii  nomen  ad  alterum  transiret,  qui  non  esset  sterna  nativitate 
filius." — "  The  Father  did  not  assume  flesh,  nor  the  Holy  Spirit,  but 
the  Son  only;  that  he  who  in  the  Deity  was  the  Son  of  the  Father, 
should  be  made  the  Son  of  man,  in  his  mother  of  human  race ;  that 
the  name  of  the  Son  should  not  pass  unto  any  other,  who  was  not 
the  Son  by  an  eternal  nativity." 

I  shall  close  with  one  meditation  of  the  same  author,  concerning 

the  wisdom  and  righteousness  of  God  in  this  mystery :   (Enchirid.  ad 

Laurent.,  cap.  xcix. :)  "  Vide — universum  genus  humanum  tam  justo 

judicio  Divino  in  apostatica  radice  damnatum,  ut  etiam  si  nullus 

inde  liberaretur,  nemo  recte  possit  Dei  vituperare  justitiam ;  et  qui 

liberantur,  sic  oportuisse  liberari,  ut  ex  pluribus  non  liberatis,  atque 

in  damnatione  justissima  derelictis,  ostenderetur,  quod  meruisset  uni- 

versa  conspersio,  et  qub  etiam  istos  debitum  judicium  Dei  duceret, 

nisi  ejus  indebita  misericordia   subveniret." — "  Behold,    the  whole 

race  of  mankind,  by  the  just  judgment  of  God,  so  condemned  in  the 

apostatical  root,  that  if  no  one  were  thence  delivered,  yet  no  man 

could  rightly  complain  of  the  justice  of  God;  and  that  those  who 

are  freed,  ought  so  to  be  freed,  that,  from  the  greater  number  who 

are  not  freed,  but  left  under  most  righteous  condemnation,  it  might 

be  manifest  what  the  whole  mass  had  deserved,  and  whither  the 

judgment  of  God  due  unto  them  would  lead  them,  if  his  mercy, 

which  was  not  due,  did -not  relieve  them."     The  reader  may  see 

what  is  discoursed  unto  these  purposes:  and  because  the  great  end 

of  the  description  given  of  the  person  of  Christ,  is  that  we  may  love 

him,  and  thereby  be  transformed  into  his  image,  I  shall  close  this 

jireface  with  the  words  of  Jerome,  concerning  that  divine  love  unto 

Christ  which  is  at  large  declared.     "  Sive  legas,"  saith  he,  "  sive 

scribas,  sive  vigiles,  sive  dormias,  amor  tibi  semper  buccina  in  auri- 

bus  sonet,  hie  lituus  excitet  animam  tuam,  hoc  amore  furibundus; 

quaere  in  lectulo  tuo,  quem  desiderat  anima  tua:"    Epist.  Ixvi.  ad 

Pammach.,  cap.  10. — "  AVhether  thou  readest  or  writest,  whether 

thou  watchest  or  sleepest,  let  the  voice  of  love  (to  Christ)  sound  in 

thine  ears;  let  this  trumpet  stir  up  thy  soul:  being  overpowered 

(brought  into  an  ecstasy)  with  this  love,   seek    Him   on  thy  bed 

whom  thy  soul  desireth  and  longeth  for." 


A  DECLARATION 


GLOEIOUS  MYSTERY  OF  THE  PERSOiN  OF  CHRIST. 


CHAPTER  I. 

Peter's  Confession;    Matt.  xvi.   16. — Conceits  of  the  Papists  thereon — The 
Substance  and  Excellency  of  that  Confession. 

Our  blessed  Saviour,  inquiring  of  his  disciples  tlieir  apprehensions 
concerning  his  person,  and  their  faith  in  hun,  Simon  Peter — as  he 
was  usually  the  forwardest  on  all  such  occasions,  through  his  pecu- 
liar endowments  of  faith  and  zeal — returns  an  answer  in  the  name 
of  them  all,  Matt.  xvi.  16:  "  And  Sunon  Peter  answered  and  said, 
Thou  art  the  Christ,  the  Son  of  the  livmg  God." 

Baronius,  and  sundry  others  of  the  Koman  Church,  do  affinn  that 
the  Lord  Christ  did  herein  prescribe  the  form  of  a  general  council. 
"  For  here,"  say  they,  "  the  principal  article  of  our  Christian  faith 
was  declared  and  determined  by  Peter,  whereunto  all  the  rest  of 
the  apostles,  as  in  duty  they  were  obliged,  did  give  their  consent 
and  suffrage."  This  was  done,  as  they  suppose,  that  a  rule  and 
law  might  be  given  unto  future  ages,  how  to  enact  and  determine 
articles  of  faith.  For  it  is  to  be  done  by  the  successors  of  Peter 
presiding  in  councils,  as  it  was  now  done  by  Peter  in  this  assembly 
of  Christ  and  his  apostles. 

But  they  seem  to  forget  that  Christ  himself  was  now  present,  and 
therefore  could  have  no  vicar,  seeing  he  presided  in  his  o^vti  person. 
All  the  claim  they  lay  unto  the  necessity  of  such  a  visible  head  of 
the  church  on  the  earth,  as  may  determine  articles  of  faith,  is  from 
the  absence  of  Christ  since  his  ascension  into  heaven.  But  that  he 
should  also  have  a  substitute  whilst  he  was  present,  is  somewhat 
uncouth ;  and  whilst  they  live,  they  shall  never  make  the  pope  pre- 
sident where  Christ  is  pi  '^sent.  The  truth  is,  he  doth  not  propose 
unto  his  disciples  the  framing  of  an  article  of  tmth,*  but  inquires 
after  tlieir  o-wn  faith,  which  they  expressed  in  this  confession.     Such 

*  [Fiiith  ?] 


30  THE  PERSON  OF  CHRIST. 

things  as  these  will  prejudice,  carnal  interest,  and  the  prepossession 
of  the  minds  of  men  with  corrupt  imaginations,  cause  them  to  ad- 
venture on,  to  the  scandal,  yea,  ruin  of  religion  ! 

This  short  but  illustrious  confession  of  Peter,  compriseth  emi- 
nently the  whole  truth  concerning  the  person  and  office  of  Christ : — 
of  his  person,  in  that  although  he  was  the  Son  of  man,  (under  which 
appellation  he  made  his  inquiry,  "  Whom  do  men  say  that  I,  the 
Son  of  man,  am  ?")  yet  was  he  not  only  so,  but  the  eternal  Son  of 
the  living  God : — of  his  office,  that  he  was  the  Christ,  he  whom  God 
had  anointed  to  be  the  Saviour  of  the  church,  in  the  discharge  of 
his  kingly,  priestly,  and  prophetical  power.  Instances  of  the  like 
brief  confessions  we  have  elsewhere  in  the  Scrij^ture.  Rom.  x.  9: 
*'  If  thou  shalt  confess  with  thy  mouth  the  Lord  Jesus,  and  shalt 
believe  in  thine  heart  that  God  hath  raised  him  from  the  dead,  thou 
shalt  be  saved."  1  John  iv.  2,  3 :  "  Every  spirit  that  confesseih  that 
Jesus  Christ  is  come  in  the  flesh  is  of  God :  and  every  spirit  that 
confesseth  not  that  Jesus  Christ  is  come  in  the  flesh  is  not  of  God." 
And  it  is  manifest,  that  all  divine  truths  have  such  a  concatenation 
among  themselves,  and  do  all  of  them  so  centre  in  the  person  of 
Christ — as  vested  with  his  offices  towards  the  church — that  they  are 
all  virtually  comprised  in  this  confession,  and  they  will  be  so  ac- 
counted by  all  who  destroy  them  not  by  contrary  errors  and  imagina- 
tions inconsistent  with  them,  though  it  be  the  duty  of  all  men  to 
obtain  the  express  knowledge  of  them  in  particular,  according  unto 
the  means  thereof  which  they  do  enjoy.  The  danger  of  men's  souls 
lieth  not  in  a  disability  to  attain  a  comprehension  of  longer  or 
more  subtile  confessions  of  faith,  but  in  embracing  things  contrary 
imto,  or  inconsistent  with,  this  foundation  thereof  Whatever  it 
be  whereby  men  cease  to  hold  the  Head,  how  small  soever  it  seem, 
that  alone  is  pernicious:  Col.  ii.  18,  19. 

This  confession,  therefore, — as  containing  the  sum  and  substance 
of  that  faith  which  they  were  called  to  give  testimony  unto,  and  con- 
cerning which  their  trial  was  approaching — is  approved  by  our  Sa- 
viour. And  not  only  so,  but  eminent  privileges  are  gi'anted  unto  him 
that  made  it,  and  in  him  unto  the  whole  church,  that  should  hve  in 
the  same  faith  and  confession  :  (verses  17, 18  :)  "  And  Jesus  answered 
and  said  unto  him.  Blessed  art  thou,  Simon  Bar-jona:  for  flesh  and 
blood  hath  not  revealed  it  unto  thee,  but  my  Father  which  is  in 
heaven.  And  I  say  also  unto  thee.  That  thou  art  Peter,  and  upon  ' 
this  rock  I  will  build  my  church;  and  the  gates  of  hell  shall  not 
prevail  against  it." 

Two  things  doth  our  Saviour  consider  in  the  answer  returned  unto 
his  inquiry.  1.  The  faith  of  Peter  in  this  confession — the  faith  of 
him  that  made  it;   2.  The  nature  and  truth  of  the  confession:  both 


Peter's  faith  and  confession.  31 

which  are  required  in  all  the  disciples  of  Christ — "  For  with  the 
heart  man  believeth  unto  righteousness;  and  with  the  mouth  confes- 
sion is  made  unto  salvation  : "  Rom.  x.  1 0. 

1.  The  first  thing  which  he  speaks  unto  is  the  faith  of  Peter,  who 
made  this  confession.  Without  this  no  outward  confession  is  of  any 
use  or  advantage.  For  even  the  devils  knew  him  to  he  the  Holy 
One  of  God  ;  (Luke  iv.  34  ;)  yet  would  he  not  permit  them  to  speak 
it :  Mark  i.  34  That  which  gives  glory  unto  God  in  any  confession, 
and  which  gives  us  an  interest  in  the  truth  confessed,  is  the  believing 
of  the  heart,  which  is  unto  righteousness.  With  respect  hereunto 
the  Lord  Christ  speaks  :  (verse  17  :)  "  And  Jesus  answered  and  said 
unto  him,  Blessed  ait  thou,  Simon  Bar-jona :  for  flesh  and  blood 
hath  not  revealed  it  unto  thee,  but  my  Father  which  is  in  heaven." 

He  commends  and  sets  forth  the  faith  of  Peter — (L)  From  its 
effect;  (2.)  From  its  cause.  Its  effect  was,  that  it  made  him  blessed 
in  whom  it  was.  For  it  is  not  only  a  blessed  thing  to  believe  and 
know  Jesus  Christ,  as  it  is  called  life  eternal ;  (John  xvii.  3 ;)  l)ut  it 
is  that  which  gives  an  immediate  interest  in  the  blessed  state  of 
adoption,  justification,  and  acceptance  with  God:  John  i.  12.  (2.) 
The  immediate  cause  of  this  faith  is  divine  revelation.  It  is  not  the 
effect  or  product  of  our  own  abilities,  the  best  of  which  are  but  flesh 
and  blood.  That  faith  which  renders  them  blessed  in  whom  it  is,  is 
wrought  in  them  by  the  power  of  God  revealing  Christ  unto  their 
souls.  Those  who  have  more  abilities  of  their  own  unto  this  end 
than  Peter  had,  we  are  not  concerned  in. 

2.  He  speaks  unto  the  confession  itself,  acquainting  his  disciples 
with  the  nature  and  use  of  it,  which,  from  tlie  beginning,  he  princi- 
pally designed  :  (verse  18  :)  "  And  I  say  also  unto  thee.  That  thou  art 
Peter,  and  upon  this  rock  I  will  build  my  church ;  and  the  gates  of 
hell  shall  not  prevail  against  it." 

From  the  speaking  of  these  words  unto  Peter,  there  is  a  contro- 
versy raised  in  the  world,  whether  the  Lord  Christ  hinaself,  or  the 
pope  of  Rome,  be  the  rock  whereon  the  church  is  built.  And  unto 
that  state  are  thin&s  come  in  relig-ion,  amon^j  them  that  are  called 
Christians,  that  the  greatest  number  are  for  the  pope  and  against 
Christ  in  this  matter.  And  they  have  good  reason  for  their  choice. 
For  if  Christ  be  the  rock  whereon  the  church  is  built,  whereas  he  is 
a  li\dng  stone,  those  that  are  laid  and  built  on  him  must  be  lively 
stones  also,  as  this  apostle  assures  us,  1  Epist.  ii.  4,  5 ;  they  must 
be  like  unto  Christ  himself,  partaking  of  his  nature,  quickened  by 
his  Spirit,  so,  as  it  were,  to  be  bone  of  his  bones,  and  flesh  of  his 
flesh :  Eph.  v.  30.  Nor  can  any  be  built  on  him  but  by  a  living 
faith,  effectual  in  universal  obedience.  These  things  the  generality 
of  men  like  not  at  all ;  and,  therefore,  the  fabric  of  the  li\'ing  temple 


32  THE  PERSON  OF  CHRIST. 

on  tliis  foundation  is  usually  but  small,  seldom  conspicuous  or  out- 
wardly glorious.  But  if  the  pope  be  this  rock,  all  tbe  Papists  in  the 
world,  or  all  that  have  a  mind  so  to  be — ^be  they  ever  so  wicked 
and  ungodly — ^may  be  built  upon  him,  and  be  made  partakers  of  all 
that  deliverance  from  the  powers  of  hell  which  that  rock  can  afford 
them.  And  all  this  may  be  obtained  at  a  very  easy  rate ;  for  the 
acknowledgment  of  the  pope's  sovereign  authority  in  the  church  is 
all  that  is  required  thereunto.  How  they  bring  in  the  claim  of  then 
pope  by  Peter,  his  being  at  Rome,  being  bishop  of  Rome,  djing  at 
Rome,  fixing  his  chair  at  Rome,  devoting  and  transmitting  all  his 
right,  title,  power,  and  authority,  every  thing  but  his  faith,  holiness, 
and  labour  in  the  ministry,  unto  the  pope,  I  shall  not  here  inquhe ; 
I  have  done  it  elsewhere.  Here  is  fixed  the  root  of  the  tree,  which 
is  gro^vn  great,  like  that  in  Nebuchadnezzar's  dream,  until  it  is 
become  a  receptacle  for  the  beasts  of  the  field  and  fowls  of  the  air — 
sensual  men  and  unclean  spirits.  I  shall,  therefore,  briefly  lay  an 
axe  unto  the  root  of  it,  by  evidencing  that  it  is  not  the  person  of 
Peter  who  confessed  Christ,  but  the  person  of  Christ  whom  Peter 
confessed,  that  is  the  rock  on  which  the  church  is  built. 

1.  The  variation  of  the  expressions  proves  undeniably  that  our 
Saviour  intended  we  should  not  understand  the  person  of  Peter  to 
be  the  rock.  He  takes  occasion  from  his  name  to  declare  what  he 
designed,  but  no  more  :  "  And  I  say  also  unto  thee.  Thou  art  Peter." 
He  had  given  him  this  name  before,  at  his  first  calling ;  (John  i.  42  ;) 
now  he  gives  the  reason  of  his  so  doing ;  viz.,  because  of  the  illustrious 
confession  that  he  should  make  of  the  rock  of  the  church;  as  the 
name  of  God  under  the  Old  Testament  was  called  on  persons,  and 
things,  and  places,  because  of  some  especial  relation  unto  him. 
Wherefore,  the  expression  is  varied  on  purpose  to  declare,  that  what- 
ever be  the  signification  of  the  name  Peter,  yet  the  person  so  called 
was  not  the  rock  intended.  The  words  are,  Si  J  UsTfog,  xal  st}  ravrri 
rfi  's-erpcc.  Had  he  intended  the  person  of  Peter,  he  would  have 
expressed  it  plainly,  Su  sT  v'sTpog,  xai  Iti  so!,  k.tX. — "  Thou  art  a  rock, 
and  on  thee  will  I  build."  At  least  the  gender  had  not  been  altered, 
but  he  would  have  said,  'Et/  toxitu)  tw  'jrirpt^,  which  would  have  given 
some  colour  to  this  imagination.  The  exception  which  they  lay 
hereunto,  from  the  use  of  Cephas  in  the  S3rriac,  which  was  the  name 
of  Peter,  and  signifies  a  rock  or  a  stone,  Hes  not  only  against  the 
authentic  authority  of  the  Greek  original,  but  of  their  own  transla- 
tion of  it,  which  reads  the  words,  "  Tu  es  Petrus,  et  super  banc 
petram." 

2.  If  the  church  was  built  on  the  person  of  Peter,  then  when  he 
died  the  church  must  iitterly  fail.  For  no  building  can  possibly 
abide  when  its  foundation  is  removed  and  taken  away.     Wherefore 


CHRIST  THE  ROCK  ON  WHICH  THE  CHURCH  IS  BUILT.  33 

they  tell  us  they  do  not  mtend  by  the  person  of  Peter,  that  singular 
and  individual  person  alone  to  be  this  rock;  but  that  he  and  his 
successors  the  bishops  of  Eome  are  so.  But  this  story  of  his  suc- 
cessors at  Rome  is  a  shameful  fable.  If  the  pope  of  Rome  be  a 
true  believer,  he  succeeds,  in  common  with  all  other  believers,  unto 
the  privileges  which  belong  unto  this  confession;  if  he  be  not,  he 
hath  neither  lot  nor  portion  in  this  matter.  But  the  pretence  is 
utterly  vain  on  another  account  also.  The  apostle,  showing  the  in- 
sufficiency of  the  Aaronical  priesthood — wherein  there  was  a  suc- 
cession of  God's  own  appointment — affirms,  that  it  could  not  bring 
the  church  unto  a  perfect  state,  because  the  high  priests  died  one 
after  another,  and  so  were  many:  Heb.  vii.  8,  23,  24.  And  thereon 
he  shows  that  the  church  cannot  be  consummated  or  perfected,  un- 
less it  rest  wholly  in  and  on  him  who  lives  for  ever,  and  was  made  a 
priest  "  after  the  power  of  an  endless  life."  And  if  the  Holy  Ghost 
judged  the  state  of  the  Jewish  Church  to  be  weak  and  imperfect 
— because  it  rested  on  high  priests  that  died  one  after  another, 
although  their  succession  was  expressly  ordained  of  God  himself — 
shall  we  suppose  that  the  Lord  Christ,  who  came  to  consummate  the 
church,  and  to  bring  it  unto  the  most  perfect  estate  whereof  in  this 
world  it  is  capable,  should  build  it  on  a  succession  of  dying  men, 
concerning  which  succession  there  is  not  the  least  intimation  that  it 
is  appointed  of  God  ?  And  as  unto  the  matter  of  fact,  we  know  both 
what  interruptions  it  hath  received,  and  what  monsters  it  hath  pro- 
duced— both  sufficiently  manifesting  that  it  is  not  of  God. 

3.  There  is  but  one  rock,  but  one  foundation.  There  is  no  men- 
tion in  the  Scripture  of  two  rocks  of  the  church.  In  what  others 
invent  to  this  purpose  we  are  not  concerned.  And  the  rock  and  the 
foundation  are  the  same;  for  the  rock  is  that  whereon  the  cluirch  is 
built,  that  is  the  foundation.  But  that  the  Lord  Christ  is  this  single 
rock  and  foundation  of  the  church,  we  shall  prove  immediately. 
Wherefore,  neither  Peter  himself,  nor  his  pretended  successors,  can 
be  this  rock.  As  for  any  other  rock,  it  belongs  not  unto  our  religion ; 
they  that  have  framed  it  may  use  it  as  they  please.  For  they  that 
make  such  things  are  like  unto  the  things  they  make ;  so  is  every 
one  that  trusteth  in  them:  Ps.  cxv.  8.  "But  their  rock  is  not  as 
our  rock,  themselves  being  judges;"  unless  they  will  absolutely  equal 
the  pope  unto  Jesus  Christ. 

4.  Immediately  after  this  declaration  of  our  Saviour's  pui-pose  to 
build  his  church  on  the  rock,  he  reveals  unto  his  disciples  the  way 
and  manner  how  he  would  lay  its  foundation,  viz.,  in  his  death  and 
sufferings:  verse  21.  And  thereon  this  supposed  rock,  being  a  little 
left  unto  his  own  stability,  showed  himself  to  be  but  a  "  reed  shaken 
with  the  wind."     For  he  is  so  far  from  putting  himself  under  the 


84  THE  PERSON  OF  CHRIST. 

weight  of  the  buildmg,  that  he  attempts  an  obstruction  of  its  foim- 
dation.  He  began  to  rebuke  Christ  himself  for  mentioning  his  suf- 
ferings, wherein  alone  the  foundation  of  the  Gospel  Church  was  to  be 
laid;  (verse  22;)  and  hereon  he  received  the  severest  rebuke  that  ever 
the  Lord  Jesus  gave  unto  any  of  his  disciples :  verse  23.  And  so  it 
is  known  that  afterward — through  surprisal  and  temptation — he  did 
Avhat  lay  in  him  to  recall  that  confession  which  here  he  made,  and 
whereon  the  church  was  to  be  built.  For,  that  no  flesh  might  glory 
in  itself,  he  that  was  singular  in  this  confession  of  Christ,  was  so  also 
in  the  denial  of  him.  And  if  he  in  his  own  person  manifested  how 
unmeet  he  was  to  be  the  foundation  of  the  church,  they  must  be 
strangely  infatuated  who  can  suppose  his  pretended  successors  so  to 
be.  But  some  men  will  rather  have  the  church  to  be  utterly  with- 
out any  foundation,  than  that  it  should  not  be  the  pope. 

The  vanity  of  this  pretence  being  removed,  the  substance  of  the 
great  mystery  contained  in  the  attestation  given  by  our  Saviour  unto 
the  confession  of  Peter,  and  the  promise  thereunto  annexed,  may  be 
comprised  in  the  ensuing  assertions  : — 

1.  The  person  of  Christ,  the  Son  of  the  living  God,  as  vested  with 
his  offices,  whereunto  he  was  called  and  anointed,  is  the  foundation 
of  the  church,  the  rock  whereon  it  is  built. 

2.  The  power  and  policy  of  hell  will  be  always  engaged  in  oppo- 
sition unto  the  relation  of  the  church  unto  this  foundation,  or  the 
building  of  it  on  this  rock. 

3.  The  church  that  is  built  on  this  rock  shall  never  be  disjoined 
from  it,  or  prevailed  against  by  the  opposition  of  the  gates  of  hell. 

The  two  former  of  these  I  shall  speak  briefly  unto,  my  principal 
design  being  the  demonstration  of  a  truth  that  ariseth  from  the  con- 
sideration of  them  all. 

The  foundation  of  the  church  is  twofold :  (1.)  Eeal;  (2.)  Doctrinal. 
And  in  both  ways,  Christ  alone  is  the  foundation.  The  real  founda- 
tion of  the  church  he  is,  by  virtue  of  the  mystical  union  of  it  unto  him, 
with  all  the  benefits  whereof,  from  thence  and  thereby,  it  is  made  par- 
taker. For  thence  alone  hath  it  spiritual  life,  grace,  mercy,  perfec- 
tion, and  gloiy:  Eph.  iv.  15, 16;  Col.  ii.  19.  And  he  is  the  doctrinal 
foundation  of  it,  in  that  the  faith  or  doctrine  concerning  him  and  his 
offices  is  that  divine  truth  which  in  a  peculiar  manner  animates  and 
constitutes  the  Church  of  the  New  Testament :  Eph.  ii.  19-22.  With- 
out the  faith  and  confession  hereof,  no  one  person  belongs  unto  that 
church,  I  know  not  what  is  now  believed,  but  I  judge  it  will  not 
yet  be  denied,  that  the  external  formal  cause  of  the  Church  of  the 
New  Testament,  is  the  confession  of  the  faith  concerning  the  person, 
offices,  and  grace  of  Christ,  with  what  is  of  us  required  thereon.  In 
what  sense  we  assert  these  things  will  be  afterwards  fully  cleared. 


OPPOSITION  TO  THE  CHURCH  AS  BUILT  ON  CHRIST.  85 

That  the  Lord  Christ  is  thus  the  foundation  of  the  church,  is  tes- 
tified unto,  Isa.  xxviii.  16:  "Thus  saith  the  Lord  God,  Behold,  I 
lay  in  Zion  for  a  foundation  a  stone,  a  tiied  stone,  a  precious  corner- 
stone, a  sure  foundation:  he  that  believeth  shall  not  make  haste." 
It  is  among  the  bold  inroads  that  in  this  late  age  have  been  made 
on  the  vitals  of  religion,  that  some,  in  compliance  with  the  Jews, 
have  attempted  the  application  of  this  promise  unto  Hezekiah.  The 
violence  they  have  offered  herein  to  the  mind  of  the  Holy  Ghost, 
might  be  evidenced  from  every  word  of  the  context.  But  the  in- 
terpretation and  appUcation  of  the  last  words  of  this  promise  by  the 
apostles,  leaves  no  pretence  unto  this  insinuation.  "  He  that  believes 
on  him  shall  not  be  ashamed  "  or  "  confounded,"  Rom.  ix.  33,  x.  11 ; 
1  Pet.  ii.  6;  that  is,  he  shall  be  eternally  saved — which  it  is  the 
highest  blasphemy  to  apply  unto  any  other  but  Jesus  Christ  alone. 
He,  therefore,  is  alone  that  foundation  which  God  hath  laid  in  and  of 
the  church.  See  Ps.  cxviii.  22;  Matt.  xxL  42;  Mark  xii.  10;  Luke 
XX.  17;  Acts  iv.  11;  1  Pet.  ii.  4;  Eph.  ii.  20-22;  Zech.  iii.  9.  But 
this  fundamental  truth — of  Christ  being  the  only  foundation  of  the 
church — is  so  expressly  determined  by  the  apostle  Paul,  as  not  to 
need  any  farther  confirmation,  1  Cor.  iii.  11:  "For  other  founda- 
tion can  no  man  lay  than  that  is  laid,  which  is  Jesus  Christ." 


CHAPTER  II. 

Opposition  made  unto  the  Church  as  Built  upon  the  Person  of  Christ. 

There  are  in  the  words  of  our  Saviour  unto  Peter  concerning  the 
foundation  of  the  church,  a  promise  of  its  preservation,  and  a  predic- 
tion of  the  opposition  that  should  be  made  thereunto.  And,  accord- 
ingly, all  things  are  come  to  pass,  and  carrying  on  towards  a  complete 
accomplishment.  For  (that  we  may  begin  with  the  opposition  fore- 
told) the  power  and  policy  of  hell  ever  were,  and  ever  will  be, 
engaged  in  opposition  unto  the  church  built  on  this  foundation — • 
that  is,  the  faith  of  it  concerning  his  person,  office,  and  grace, 
whereby  it  is  built  on  him.  This,  as  unto  what  is  past,  concerneth 
matter  of  fact,  whereof,  therefore,  I  must  give  a  brief  account ;  and 
then  we  shall  examine  what  evidences  we  have  of  the  same  endea- 
vour at  present. 

The  gates  of  hell,  as  all  agree,  are  the  power  and  policy  of  it,  or 
the  actings  of  Satan,  both  as  a  lion  and  as  a  serpent,  by  rage  and  by 
subtlety.     But  whereas  in  these  things  he  acts  not  visibly  in  his  own 

VOL.    I.— 11 


36  THE  PERSON  OF  CHRIST. 

person,  but  by  his  agents,  he  hath  always  had  two  sorts  of  them 
employed  in  his  service.  By  the  one  he  executes  his  rage,  and  by 
the  other  his  craft;  he  animates  the  one  as  a  lion,  the  other  as  a 
serpent.  In  the  one  he  acts  as  the  dragon,  in  the  other  as  the  beast 
that  had  two  horns  like  the  lamb,  but  spake  like  the  dragon.  The 
first  is  the  unbelieving  world ;  the  other,  apostates  and  sei^ucers  of 
all  sorts.  Wherefore,  this  work  in  this  kind  is  of  a  double  nature ; — 
the  one,  an  effect  of  his  power  and  rage,  acted  by  the  world  in  perse- 
cution— the  other,  of  his  policy  and  craft,  acted  by  heretics  in  seduc- 
tion. In  both  he  designs  to  separate  the  church  from  its  foundation. 
The  opposition  of  the  first  sort  he  began  against  the  person  of 
Christ  immediately  in  his  human  nature.  Fraud  first  he  once 
attempted  in  his  temptation,  (Matt,  iv.,)  but  quickly  found  that  that 
way  he  could  make  no  approach  unto  him.  The  prince  of  this 
world  came,  but  had  nothing  in  him.  Wherefore  he  betook  him- 
self unto  open  force,  and,  by  all  means  possible,  sought  his  destruc- 
tion. So  also  the  more  at  any  time  the  church  is  by  faith  and 
watchfulness  secured  against  seduction,  the  more  doth  he  rage 
against  it  in  open  persecution.  And  (for  the  example  and  comfort 
of  the  church  in  its  conformity  unto  Christ)  no  means  were  left 
imattempted  that  might  instigate  and  prepare  the  world  for  his  ruin. 
Reproaches,  contempt,  scorn,  false  and  lying  accusations — by  his 
suggestions — were  heaped  on  him  on  every  hand.  Hereby,  in  the 
whole  course  of  his  ministry,  he  "  endured  the  contradiction  of 
sinners  against  himself :  "  Heb.  xii.  8.  And  there  is  herein  blessed 
provision  made  of  inestimable  consolation,  for  all  those  who  are 
"  predestinated  to  be  conformed  unto  his  image,"  when  God  shall 
help  them  by  faith  to  make  use  of  his  example.  He  calls  them  to 
take  up  his  cross  and  follow  him ;  and  he  hath  showed  them  what  is 
in  it,  by  his  own  bearing  of  it.  Contempt,  reproach,  despiteful 
usage,  calumnies,  false  accusations,  wrestings  of  his  words,  blasphem- 
ing of  his  doctrine,  reviling  of  his  person,  all  that  he  said  and  did  as 
to  his  principles  about  human  government  and  moral  conversation, 
encompassed  him  all  his  days.  And  he  hath  assured  his  followers, 
that  such,  and  no  other,  (at  least  for  the  most  part,)  shall  be  their 
lot  in  this  world.  And  some  in  all  ages  have  an  experience  of  it  in 
an  eminent  manner.  But  have  they  any  reason  to  complain  ?  Why 
should  the  servant  look  for  better  measure  than  the  Master  met 
withal  ?  To  be  made  like  unto  him  in  the  worst  of  evils,  for  his 
sake,  is  the  best  and  most  honourable  condition  in  this  world.  God 
help  some  to  believe  it !  Hereby  was  way  made  for  his  death.  But, 
in  the  whole,  it  was  manifested  how  infinitely,  in  all  his  subtlety  and 
malice,  Satan  falls  short  of  the  contrivances  of  divine  wisdom  and 
iDower.     For  all  that  he  attained  by  effecting  his  death,  in  the  hour 


THE  CHURCH  OPPOSED  BY  PERSECUTION.  37 

of  darkness,  was  but  the  breaking  of  his  own.  head,  the  destruction 
of  his  works,  with  the  ruin  of  his  kingdom ;  and  what  yet  remains  to 
consummate  his  eternal  misery,  he  shall  himself  work  out  in  his 
opposition  unto  the  church.  His  restless  malice  and  darkness  will 
not  suffer  him  to  give  over  the  pursuit  of  his  rage,  until  nothing 
remains  to  give  him  a  full  entrance  into  endless  torments — which 
he  hasteneth  every  day.  For  when  he  shall  have  filled  up  the 
measure  of  his  sins,  and  of  the  sins  of  the  world  in  being  instru- 
mental unto  his  rage,  eternal  judgment  shall  put  all  things  unto 
their  issue.  Through  that  shall  he,  with  the  world,  enter  into  ever- 
lasting flames — and  the  whole  church,  built  on  the  rock,  into  rest 
and  glory. 

No  sooner  did  the  Church  of  the  New  Testament  begin  to  arise  on 
this  foundation,  but  the  whole  world  of  Jews  and  Gentiles  set  them- 
selves with  open  force  to  destroy  it.  And  all  that  they  contended  with 
the  church  about,  was  their  faith  and  confession  of  it,  that  "  Jesus 
was  the  Christ,  the  Son  of  the  living  God."  This  foundation  they 
would  cast  it  from,  or  exterminate  it  out  of  the  earth.  What  were 
the  endeavours  of  the  gates  of  hell  in  this  kind — with  what  height  of 
rage,  with  what  bloody  and  inhuman  cruelties  they  were  exercised 
and  executed — we  have  some  obscure  remembrance,  in  the  stories 
that  remain  from  the  martyrdom  of  Stephen  unto  the  days  of  Con- 
stantino. But  although  there  be  enough  remaining  on  record,  to 
give  us  a  view  of  the  insatiable  malice  of  the  old  murderer,  and  an 
astonishing  representation  of  human  nature  degenerating  into  his 
image  in  the  perpetration  of  all  horrid,  inhuman  cruelties — ^yet  is  it 
all  as  nothing  in  comparison  of  that  prospect  which  the  last  day  will 
give  of  them,  when  the  earth  shall  disclose  aU  the  blood  that  it  hath 
received,  and  the  righteous  Judge  shaU  lay  open  aU  the  contrivances 
for  its  effusion,  with  the  rage  and  malice  wherewith  they  were 
attended.  The  same  rage  continueth  yet  unallayed  in  its  principles. 
And  although  God  in  many  places  restrain  and  shut  it  up  in  his 
providence,  by  the  circumstances  of  human  affairs,  yet — as  it  hath  the 
least  advantage,  as  it  finds  any  door  open  unto  it — it  endeavours  to 
act  itself  in  lesser  or  higher  degrees.  But  whatever  dismal  appear- 
ance of  things  there  may  be  in  the  world,  we  need  not  fear  the  ruin 
of  the  church  by  the  most  bloody  oppositions.  Former  experiences 
'svill  give  security  against  future  events.  It  is  built  on  the  rock,  and 
those  gates  of  hell  shall  not  prevail  against  it. 

The  second  way  whereby  Satan  attempted  the  same  end,  and  yet 
continueth  so  to  do,  was  by  pernicious  errors  and  heresies.  For  all 
the  heresies  wherewith  the  church  was  assaulted  and  pestered  for 
some  centuries  of  years,  were  oppositions  unto  their  faith  in  the  per- 
son of  Christ.     I  shall  briefly  reflect  on  the  heads  of  this  opposition, 


38  THE  PERSON  OF  CHEIST. 

because  they  are  now,  after  a  revolution  of  so  many  ages,  lifting  up 
themselves  again,  though  under  new  vizards  and  pretences.  And 
they  were  of  three  sorts  : — 

1.  That  which  introduced  other  doctrines  and  notions  of  divine 
things,  absolutely  exclusive  of  the  person  and  mediation  of  Clirist. 
Such  was  that  of  the  Gnostics,  begun  as  it  is  supposed  by  Simon  the 
magician.  A  sort  of  people  they  were,  with  whom  the  first  churches, 
after  the  decease  of  the  apostles,  were  exceedingly  pestered,  and  the 
faith  of  many  was  overthrown.  For  instead  of  Christ,  and  God  in 
him  reconciling  the  world  unto  himself,  and  the  obedience  of  faith 
thereon  according  unto  the  Gospel,  they  introduced  endless  fables, 
genealogies,  and  conjugations  of  deities,  or  divine  powers;  which 
practically  issued  in  this,  that  Christ  was  such  an  emanation  of  light 
and  knowledge  in  them  as  made  them  perfect — that  is,  it  took  away 
all  differences  of  good  and  evil,  and  gave  them  liberty  to  do  what 
they  pleased,  without  sense  of  sin,  or  danger  of  punishment.  This 
was  the  first  way  that  Satan  attempted  the  faith  of  the  church,  viz., 
by  substituting  a  perfecting  light  and  knowledge  in  the  room  of  the 
person  of  Christ.  And,  for  aught  I  know,  it  may  be  one  of  the  last 
ways  whereby  he  will  endeavour  the  accomplishment  of  the  same 
design.  Nor  had  I  made  mention  of  these  pernicious  imaginations, 
which  have  lain  rotting  in  oblivion  for  so  many  generations,  but  that 
some  again  endeavour  to  revive  them,  at  least  so  far  as  they  were 
advanced  and  directed  against  the  faith  and  knowledge  of  the  person 
of  Christ. 

2.  Satan  attempted  the  same  work  by  them  who  denied  his  divine 
nature — that  is,  in  effect,  denied  him  to  be  the  Son  of  the  living  God, 
on  the  faith  whereof  the  church  is  built.  And  these  were  of  two 
sorts : — 

(1.)  Such  as  plainly  and  openly  denied  him  to  have  any  pre- 
existence  unto  his  conception  and  birth  of  the  holy  Virgin,  Such 
were  the  Ebionites,  Samosatenians,  and  Photinians.  For  they  all 
affirmed  him  to  be  a  mere  man,  and  no  more,  though  miraculously 
conceived  and  bom  of  the  Virgin,  as  some  of  them  gi-anted ;  (though 
denied,  as  it  is  said,  by  the  Ebionites;)  on  which  account  he  was 
called  the  Son  of  God.  This  attempt  lay  directly  against  the  ever- 
lasting rock,  and  would  have  substituted  sand  in  the  room  of  it. 
For  no  better  is  the  best  of  human  nature  to  make  a  foundation  for 
the  church,  if  not  united  unto  the  divine.  Many  in  those  days  fol- 
lowed those  pernicious  ways;  yet  the  foundation  of  God  stood  sure, 
nor  was  the  church  moved  from  it.  But  yet,  after  a  revolution  of  so 
many  ages,  is  the  same  endeavour  again  engaged  in.  The  old  enemy, 
taking  advantage  of  the  prevalency  of  Atheism  and  profaneness 
among  those  that  ai-e  called  Christians,  doth  again  employ  the  same 


THE  CHURCH  ASSAILED  WITH  HERESIES.  39 

engine  to  overthrow  the  faith  of  the  church — and  that  with  more 
subtlety  than  formerly — ^in  the  Socinians.  For  their  faith,  or  rather 
unbelief,  concerning  the  person  of  Christ,  is  the  same  with  those 
before  mentioned.  And  what  a  vain,  wanton  generation  admire  and 
applaud  in  their  sophistical  reasonings,  is  no  more  but  what  the 
primitive  church  triumphed  over  through  faith,  in  the  most  subtle 
management  of  the  Samosatenians,  Photinians,  and  others.  Aa 
evidence  it  is  that  Satan  is  not  unknowing  unto  the  workings  of 
that  vanity  and  darkness,  of  those  corrupt  affections  in  the  minds  of 
men,  whereby  they  are  disposed  unto  a  contempt  of  the  mystery  of  the 
Gospel.  Who  would  have  thought  that  the  old  exploded  pernicious 
errors  of  the  Samosatenians,  Photinians,  and  Pelagians,  against  the 
power  and  grace  of  Christ,  should  enter  on  the  world  again  with  so 
much  ostentation  and  triumph  as  they  do  at  this  day  ?  But  many 
men,  so  far  as  I  can  obseiwe,  are  fallen  into  such  a  dislike  of  the  Christ 
of  God,  that  every  thing  concerning  his  person.  Spirit,  *ind  grace,  is 
an  abomination  unto  them.  It  is  not  want  of  understanding  to 
comprehend  doctrines,  but  hatred  unto  the  things  themselves,  where- 
by such  persons  are  seduced.  And  there  is  nothing  of  this  nature 
whereunto  nature,  as  corrupted,  doth  not  contribute  its  utmost 
assistance. 

(2.)  There  were  such  as  opposed  his  divine  nature,  under  pretence 
of  declaring  it  another  way  than  the  faith  of  the  church  did  rest  in. 
So  was  it  with  the  Arians,  in  whom  the  gates  of  hell  seemed  once  to 
be  near  a  prevalency.  For  the  whole  professing  world  almost  was 
once  surprised  into  that  heresy.  In  words  they  acknowledged  his 
divine  person ;  but  added,  as  a  limitation  of  that  acknowledgment, 
that  the  divine  nature  which  he  had  was  originally  created  of  God, 
and  produced  out  of  nothing;  with  a  double  blasphemy,  denying 
him  to  be  the  true  God,  and  making  a  god  of  a  mere  creature. 
But  in  aU  these  attempts,  the  opposition  of  the  gates  of  hell  unto 
the  church  respected  faith  in  the  person  of  Christ  as  the  Son  of  the 
hving  God. 

(3.)  By  some  his  human  nature  was  opposed — for  no  stone  did 
Satan  leave  unturned  in  the  pursuit  of  his  great  design.  And  that 
which  in  all  these  things  he  aimed  at,  was  the  substitution  of  a  false 
Christ  in  the  room  of  Him  who,  in  one  person,  was  both  the  Son  of 
man  and  the  Son  of  the  living  God.  And  herein  he  infected  the 
minds  of  men  with  endless  imaginations.  Some  denied  him  to  have 
any  real  human  nature,  but  [alleged  him]  to  have  been  a  phantasm, 
an  appearance,  a  dispensation,  a  mere  cloud  acted  by  divine  power; 
some,  that  he  was  made  of  heavenly  flesh,  brought  from  above,  and 
which  (as  some  also  affirmed)  was  a  parcel  of  the  divine  nature. 
Some  affirmed  that  his  body  was  not  animated,  as  ours  are,  by  a 


40  THE  PERSON  OF  CHRIST. 

rational  soul,  but  was  immediately  acted  by  the  power  of  the  Divine 
Being,  which  was  unto  it  in  the  room  of  a  living  soul ;  some,  that  his 
body  was  of  an  ethereal  nature,  and  was  at  length  turned  into  the 
sun;  with  many  such  diabolical  delusions.  And  there  yet  want  not 
attempts,  in  these  days,  of  various  sorts,  to  destroy  the  verity  of  hia 
human  nature ;  and  I  know  not  what  some  late  fantastical  opinions 
about  the  nature  of  glorified  bodies  may  tend  unto.  The  design  of 
Satan,  in  all  these  pernicious  imaginations,  is  to  break  the  cognation 
and  alliance  between  Christ  in  his  human  nature  and  the  church, 
whereon  the  salvation  of  it  doth  absolutely  depend. 

3.  He  raised  a  vehement  opposition  against  the  hypostatical  union, 
or  the  union  of  these  two  natures  in  one  person.  This  he  did  in  the 
Nestorian  heresy,  which  greatly,  and  for  a  long  time,  pestered  the 
church.  The  authors  and  promoters  of  this  opinion  granted  the 
Lord  Christ  to  have  a  divine  nature,  to  be  the  Son  of  the  living  God. 
They  also  acknowledged  the  truth  of  his  human  nature,  that  he  was 
truly  a  man,  even  as  we  are.  But  the  personal  union  between  these 
two  natures  they  denied.  A  union,  they  said,  there  was  between 
them,  but  such  as  consisted  only  in  love,  power,  and  care.  God  did, 
as  they  imagined,  eminently  and  powerfully  manifest  himself  in  the 
man  Christ  Jesus — had  him  in  an  especial  regard  and  love,  and  did 
act  in  him  more  than  in  any  other.  But  that  the  Son  of  God 
assumed  our  nature  into  personal  subsistence  with  himself — whereby 
whole  Clirist  was  one  person,  and  all  his  mediatory  acts  were  the 
acts  of  that  one  person,  of  him  who  was  both  God  and  man — this 
they  would  not  acknowledge.  And  this  pernicious  imagination, 
though  it  seem  to  make  great  concessions  of  truth,  doth  no  less 
effectually  evert  the  foundation  of  the  church  than  the  former.  For, 
if  the  divine  and  human  nature  of  Christ  do  not  constitute  one  indi- 
vidual person,  all  that  he  did  for  us  was  only  as  a  man — which  would 
have  been  altogether  insufficient  for  the  salvation  of  the  church,  nor 
had  God  redeemed  it  with  his  own  blood.  This  seems  to  be  the 
opinion  of  some  amongst  us,  at  this  day,  about  the  person  of  Christ. 
They  acknowledge  the  being  of  the  eternal  Word,  the  Son  of  God ; 
and  they  allow  in  the  like  manner  the  verity  of  his  human  nature, 
or  own  that  man  Christ  Jesus.  Only  they  say,  that  the  eternal 
Word  was  in  him  and  with  him,  in  the  same  kind  as  it  is  with  other 
believers,  but  in  a  supreme  degree  of  manifestation  and  power.  But, 
though  in  these  things  there  is  a  great  endeavour  to  put  a  new  colour 
and  appearance  on  old  imaginations,  the  design  of  Satan  is  one  and 
the  same  in  them  all,  viz.,  to  oppose  the  building  of  the  church  upon 
its  proper,  sole  foundation.  And  these  things  shall  be  afterward 
expressly  spoken  unto. 

I  intend  no  more  ia  these  instances  but  briefly  to  demonstrate. 


VARIOUS  FORMS  OF  OPPOSITION.  41 

that  the  principal  opposition  of  the  gates  of  hell  unto  the  church  lay- 
always  unto  the  building  of  it,  by  faith,  on  the  person  of  Christ. 

It  were  easy  also  to  demonstrate  that  Mohammedanism,  which 
hath  been  so  sore  a  stroke  unto  the  Christian  profession,  is  nothing 
but  a  concurrence  and  combination  of  these  two  ways,  of  force  and 
fraud,  in  opposition  unto  the  person  of  Christ. 

It  is  true  that  Satan,  after  all  this,  by  another  way,  attempted  the 
doctrine  of  the  offices  and  gi'ace  of  Christ,  with  the  worship  of  God 
in  him.  And  this  he  hath  can-ied  so  fai",  as  that  it  issued  in  a  fatal 
antichristian  apostasy ;  which  is  not  of  my  present  consideration. 

But  we  may  proceed  to  what  is  of  our  own  immediate  concern- 
ment. And  the  same  work  with  that  before  described  is  still  carried 
on.  The  person  of  Christ,  the  faith  of  the  church  concerning  it,  the 
relation  of  the  church  unto  it,  the  building  of  the  church  on  it,  the 
life  and  preservation  of  the  church  thereby,  are  the  things  that  the 
gates  of  hell  are  engaged  in  opposition  unto.     For, 

1.  It  is  known  with  what  subtlety  and  urgency  his  divine  nature 
and  person  are  opposed  by  the  Socinians.  What  an  accession  is 
made  daily  unto  their  incredulity,  what  inclination  of  mind  multi- 
tudes do  manifest  towards  their  pernicious  ways,  are  also  evident 
unto  all  who  have  any  concernment  in  or  for  religion.  But  this 
argument  I  have  laboured  in  on  other  occasions. 

2.  Many,  who  expressly  deny  not  his  divine  person,  yet  seem  to 
grow  weary  of  any  concernment  therein.  A  natural  religion,  or 
none  at  all,  pleaseth  them  better  than  faith  in  God  by  Jesus  Christ. 
That  any  thing  more  is  necessary  in  religion,  but  what  natural  light 
will  discover  and  conduct  us  in,  with  the  moral  duties  of  righteous- 
ness and  honesty  which  it  directs  unto,  there  are  too  many  that  will 
not  acknowledge.  What  is  beyond  the  line  of  nature  and  reason  is 
rejected  as  unintelligible  mysteries  or  follies.  The  person  and  gi^ace 
of  Christ  are  supposed  to  breed  all  the  disturbance  in  religion. 
Without  them,  the  common  notions  of  the  Divine  Being  and  good- 
ness will  guide  men  sufficiently  unto  eternal  blessedness.  They  did 
so  before  the  coming  of  Christ  in  the  flesh,  and  may  do  so  now  he  is 
gone  to  heaven. 

3.  There  are  some  who  have  so  ordered  the  frame  of  objective 
religion,  as  that  it  is  very  uncertain  whether  they  leave  any  place  for 
the  person  of  Christ  in  it  or  no.  For,  besides  their  denial  of  the 
hypostatical  union  of  his  natures,  they  ascribe  all  that  unto  a  light 
within  them  which  God  will  effect  only  by  Christ  as  a  mediator. 
What  are  the  internal  actings  of  their  minds,  as  unto  faith  and  trust 
towards  him,  I  know  not;  but,  from  their  outward  profession,  he 
seems  to  be  almost  exchided. 

4.  There  are  not  a  few  who  pretend  high  unto  religion  and  devo- 


42  THE  PERSON  OF  CHRIST. 

tion,  who  declare  no  erroneous  conceptions  about  the  doctrme  of  the 
person  of  Christ,  who  yet  manifest  themselves  not  to  have  that 
regard  unto  him  which  the  Gospel  prescribes  and  requires.  Hence 
have  we  so  many  discourses  published  about  religion,  the  practical 
holiness  and  duties  of  obedience,  written  with  great  elegancy  of  style, 
and  seriousness  in  argument,  wherein  we  can  meet  with  httle  or 
nothing  wherein  Jesus  Clnrist,  his  office,  or  his  grace,  are  concerned. 
Yea,  it  is  odds  but  in  them  all  we  shall  meet  with  some  reflections 
on  those  who  judge  them  to  be  the  life  and  centi'e  of  our  religion. 
The  things  of  Christ,  beyond  the  example  of  his  conversation  on  the 
earth,  are  of  no  use  with  such  persons,  unto  the  promotion  of  piety 
and  Gospel  obedience.  Concerning  many  books  of  this  nature,  we 
may  say  what  a  learned  person  did  of  one  of  old  :  "  There  were  in 
it  many  things  laudable  and  delectable,  sed  nomen  Jesu  non  erat  ibi." 
5.  Suited  unto  these  manifest  inclinations  of  the  minds  of  men 
unto  a  neglect  of  Christ,  in  the  rehgion  they  frame  unto  themselves 
— dangerous  and  noxious  insinuations  concerning  what  our  thoughts 
ought  to  be  of  him,  are  made  and  tendered.  As,  (1.)  It  is  scan- 
dalously proposed  and  answered,  "  Of  what  use  is  the  consideration 
of  the  person  of  Christ  in  our  rehgion  ? "  Such  are  the  novel 
inquiries  of  men  who  suppose  there  is  any  thing  in  Christian  re- 
ligion wherein  the  person  of  Christ  is  of  no  consideration — as 
thoucrh  it  were  not  the  life  and  soul  that  animates  the  whole  of 
it,  that  which  gives  it  its  especial  form  as  Christian — as  though  by 
^drtue  of  our  religion  we  received  any  thing  from  God,  any  benefit 
in  mercy,  grace,  privilege,  or  glory,  and  not  through  the  person  of 
Christ — as  though  any  one  duty  or  act  of  religion  towards  God 
could  be  acceptably  performed  by  us,  without  a  respect  unto,  or  a 
consideration  of,  the  person  of  Christ — or  that  there  were  any  lines 
of  truth  in  religion  as  it  is  Christian,  that  did  not  relate  thereunto. 
Such  bold  inquiries,  with  futilous  answers  annexed  unto  them, 
sufficiently  manifest  what  acquaintance  their  authors  have  either 
with  Christ  himself,  which  in  others  they  despise,  or  with  his 
Gospel,  which  they  pretend  to  embrace.  (2.)  A  mock  scheme  of 
religion  is  framed,  to  represent  the  folly  of  them  who  design  to 
learn  the  mind  and  will  of  God  in  and  by  him.  (3.)  Reproachful 
reflections  are  made  on  such  as  plead  the  necessity  of  acquaintance 
with  him,  or  the  knowledge  of  him,  as  though  thereby  they  rejected 
the  use  of  the  Gospel.  (4.)  Professed  love  unto  the  person  of  Christ 
is  traduced,  as  a  mere  fancy  and  vapour  of  distempered  minds  or 
weak  imaginations.  (5.)  The  union  of  the  Lord  Christ  and  his 
church  is  asserted  to  be  political  only,  with  respect  unto  laws  and 
rules  of  government.  And  many  other  things  of  an  alike  nature  are 
asserted,  derogatory  unto  his  glory,  and  repugnant  unto  the  faith 


CONSEQUENCES  OF  NEGLECTING  TO  PREACH  CHRIST.  43 

of  the  cliurch  ;  such  as,  from  the  foundation  of  Christian  rehgion, 
were  never  vented  by  any  persons  before,  who  did  not  openly  avow 
some  impious  heresy  concerning  his  person.  And  I  no  way  doubt 
but  that  men  may,  with  less  guilt  and  scandal,  fall  under  sundry 
doctrinal  misapprehensions  concerning  it — than,  by  crying  hail 
thereunto,  to  despoil  it  of  all  its  glory,  as  unto  our  concernment 
therein,  in  our  practical  obedience  unto  God.  Such  things  have  we 
deserved  to  see  and  hear. 

6.  The  very  name  or  expression  of  "  preaching  Christ"  is  become 
a  tenn  of  reproach  and  contempt ;  nor  can  some,  as  they  say,  under- 
stand what  is  meant  thereby,  unless  it  be  an  engine  to  drive  all 
rational  preaching,  and  so  all  morality  and  honesty,  out  of  the  world. 

7.  That  which  all  these  things  tend  unto  and  centre  in,  is  that 
horrible  profaneness  of  life — that  neglect  of  all  Gospel  duties — that 
contempt  of  all  spiritual  graces  and  their  effects,  which  the  generahty 
of  them  that  are  called  Christians,  in  many  places,  are  given  up  unto. 
I  know  not  whether  it  were  not  more  for  the  honour  of  Christ,  that 
such  persons  would  publicly  renounce  the  profession  of  his  name, 
rather  than  practically  manifest  their  inward  disregard  unto  him. 

That  by  these  and  the  like  means  Satan  doth  yet  attempt  the  ruin 
of  the  church,  as  unto  its  building  on  the  everlasting  rock,  falls  under 
the  observation  of  all  who  are  concerned  in  its  welfare.  And  (what- 
ever others  may  apprehend  concerning  this  state  of  things  in  the 
world)  how  any  that  love  the  Lord  Jesus  in  sincerity — especially 
such  as  are  called  to  declare  and  represent  him  unto  men  in  the  office 
of  the  ministry — can  acquit  themselves  to  be  faithful  unto  him,  with- 
out giving  their  testimony  against,  and  endeavouring  to  stop  what 
lies  in  them,  the  progress  of  this  prevailing  declension  from  the  only 
foundation  of  the  church,  I  know  not ;  nor  will  it  be  easy  for  them- 
selves to  declare.  And  in  that  variety  of  conceptions  which  are  about 
him,  and  the  opposition  that  is  made  unto  him,  there  is  nothing  more 
necessary  than  that  we  should  renew  and  attest  our  confession  of 
him — as  the  Son  of  the  Hving  God — the  only  rock  whereon  the 
church  of  them  that  shall  be  saved  is  founded  and  built. 

"  Pauca  ideo  de  Christo,"  as  Tertullian  speaks ;  some  few  things 
concerning  the  person  of  Christ,  with  respect  unto  the  confession  of 
Peter,  and  the  promise  thereunto  annexed — wherein  he  is  declared 
the  sole  foundation  of  the  church — will  be  comprised  in  the  ensuing 
discourse.  And  He  who  hath  ordained  strength  out  of  the  mouths 
of  babes  and  sucklings,  as  he  hath  given  ability  to  express  these  poor, 
mean  contemplations  of  his  glory,  can  raise  by  them  a  revenue  of 
honour  unto  himself  in  the  hearts  of  them  that  do  believe.  And  some 
few  things  I  must  premise,  in  general,  unto  what  I  do  design.     As, 

1.  The  instances  which  I  shall  give  concerning  the  use  and  con- 


44  THE  PERSON  OF  CHRIST. 

sideration  of  the  person  of  Christ  in  Christian  reHgion,  or  of  him 
as  he  is  the  foundation  whereon  the  church  is  built,  are  but  few 
— and  those  perhaps  not  the  most  signal  or  eminent  which  the 
greater  spiritual  wisdom  and  understanding  of  others  might  propose. 
And,  indeed,  who  shall  undertake  to  declare  what  are  the  chief 
instances  of  this  incomprehensible  effect  of  divine  wisdom  ?  "  What 
is  his  name,  and  what  is  his  son's  name,  if  thou  canst  tell  ?"  Prov. 
XXX.  4.  See  Isa.  ix.  6.  It  is  enough  for  us  to  stand  in  a  holy 
admiration,  at  the  shore  of  this  unsearchable  ocean,  and  to  gather 
up  some  parcels  of  that  divine  treasure  wherewith  the  Scripture  of 
truth  is  enriched. 

2.  I  make  no  pretence  of  searching  into  the  bottom  or  depths  of 
any  part  of  this  "  great  mystery  of  godliness,  God  manifest  in  the 
flesh."  They  are  altogether  unsearchable,  unto  the  line  of  the  most 
enlightened  minds,  in  this  life.  What  we  shall  farther  comprehend 
of  them  in  the  other  world,  God  only  knows.  We  cannot  in  these 
things,  by  our  utmost  diligent  search,  "  find  out  the  Almighty  unto 
perfection."  The  prophets  could  not  do  so  of  old,  nor  can  the  angels 
themselves  at  present,  who  "  desire  to  look  into  these  things:"  1  Pet. 
i.  10-12.  Only  I  shall  endeavour  to  represent  unto  the  faith  of 
them  that  do  believe,  somewhat  of  what  the  Scripture  doth  plainly 
reveal — evidencing  in  what  sense  the  person  of  Christ  is  the  sole 
foundation  of  the  church. 

3.  I  shall  not,  herein,  respect  them  immediately  by  whom  the 
divine  person  of  Christ  is  denied  and  opposed.  I  have  formerly 
treated  thereof,  beyond  their  contradiction  in  way  of  reply.  But  it 
is  their  conviction  which  I  shall  respect  herein,  who,  under  an  out- 
ward confession  of  the  truth,  do — either  notionally  or  practically, 
either  ignorantly  or  designedly,  God  knows,  I  know  not — endeavour 
to  weaken  the  faith  of  the  church  in  its  adherence  unto  this  founda- 
tion. Howbeit,  neither  the  one  sort  nor  the  other  has  any  place 
in  my  thoughts,  in  comparison  of  the  instruction  and  edification  of 
others,  who  love  the  Lord  Jesus  Christ  in  sincerity. 


CHAPTER  III. 

The  Person  of  Christ  the  most  ineffable  Effect  of  Divine  Wisdom  and  Goodness — 
Thence  the  next  Cause  of  all  True  Religion — In  what  sense  it  is  so. 

The  person  of  Christ  is  the  most  glorious  and  ineffable  eflfeet  of 
divine  wisdom,  grace,  and  power ;  and  therefore  is  the  next  founda- 
tion of  all  acceptable  religion  and  worship.     The  Divine  Being  itself 


THE  CONSTITUTION  OF  CHRIST'S  PERSON.  45 

is  the  first  formal  reason,  foundation,  and  object  of  all  religion.  It 
all  depends  on  taking  God  to  be  our  God ;  which  is  the  first  of  his 
commands.  For  religion,  and  the  worship  performed  in  it,  is  nothing 
but  the  due  respect  of  rational  creatures  unto  the  divine  nature,  and 
its  infinite  excellencies.  It  is  the  glorifying  of  God  as  God ;  the  way 
of  expressing  that  respect  being  regulated  by  the  revelation  of  his 
will.  Yet  the  divine  essence  is  not,  in  itself,  the  next  and  immedi- 
ate cause  of  religious  worship.  But  it  is  the  manifestation  of  this 
Being  and  its  excellencies,  wherewith  the  mind  of  rational  creatures 
is  immediately  affected,  and  whereby  it  is  obliged  to  give  that  reli- 
gious honour  and  worship  which  is  due  unto  that  Being,  and  neces- 
saiy  from  our  relation  thereunto.  Upon  this  manifestation,  all 
creatures  capable  by  an  inteUigent  nature  of  a  sense  thereof,  are 
indispensably  obliged  to  give  all  divine  honour  and  glory  to  God. 

The  way  alone  whereby  this  manifestation  may  be  made,  is  by 
outward  acts  and  effects.  For,  in  itself,  the  divine  nature  is  hid 
fi'om  all  livinof,  and  dwelleth  in  that  litj^ht  whereunto  no  creature  can 
approach.  This,  therefore,  God  first  made,  by  the  creation  of  all 
things  out  of  nothing.  The  creation  of  man  himself — with  the  prin- 
ciples of  a  rational,  intelligent  nature,  a  conscience  attesting  his  sub- 
ordination unto  God — and  the  creation  of  all  other  things,  declaring 
the  glory  of  his  wisdom,  goodness,  and  power,  was  the  immediate 
ground  of  all  natural  religion,  and  yet  continues  so  to  be.  And  the 
glory  of  it  answers  the  means  and  ways  of  the  manifestation  of  the 
Divine  Being,  existence,  excellencies,  and  properties.  And  where 
this  manifestation  is  despised  or  neglected,  there  God  himself  is  so ; 
as  the  apostle  discourseth  at  large,  Rom.  i.  18-22. 

But  of  all  the  effects  of  the  divine  excellencies,  the  constitution  of 
the  person  of  Christ  as  the  foundation  of  the  new  creation,  as  "  the 
Mystery  of  Godliness,"  was  the  most  ineffable  and  glorious.  I  speak 
not  of  his  divine  person  absolutely ;  for  his  distinct  personality  and 
subsistence  was  by  an  internal  and  eternal  act  of  the  Divine  Being 
in  the  person  of  the  Father,  or  eternal  generation — which  is  essen- 
tial unto  the  divine  essence — whereby  nothing  anew  was  outwardly 
wrought  or  did  exist.  He  was  not,  he  is  not,  in  that  sense,  the  effect  of 
the  divine  wisdom  and  power  of  God,  but  the  essential  wisdom  and 
power  of  God  himself  But  we  speak  of  him  only  as  incarnate,  as 
he  assumed  our  nature  into  personal  subsistence  with  himself  His 
conception  in  the  womb  of  the  Virgin,  as  unto  the  integrity  of  human 
nature,  was  a  miraculous  operation  of  the  divine  power.  But  the 
prevention  of  that  nature  from  any  subsistence  of  its  own — by  its 
assumption  into  personal  union  Avith  the  Son  of  God,  in  the  first 
instance  of  its  conception — is  that  which  is  above  all  miracles,  nor 
can  be  designed  by  that  name.     A  mystery  it  is,  so  far  above  the 


46  THE  PERSON  OF  CHRIST. 

order  of  all  creating  or  providential  operations,  that  it  wholly  trans- 
cends the  sphere  of  them  that  are  most  miraculous.  Herein  did 
God  glorify  all  the  properties  of  the  divine  nature,  acting  in  a  way  of 
infinite  wisdom,  grace,  and  condescension.  The  depths  of  the  mys- 
tery hereof  are  open  only  unto  him  whose  understanding  is  infinite, 
which  no  created  understanding  can  comprehend.  All  other  things 
were  produced  and  effected  by  an  outward  emanation  of  power  from 
God.  He  said,  "  Let  there  be  hght,  and  there  was  light."  But  this 
assutaption  of  our  nature  into  hypostatical  union  with  the  Son  of 
God,  this  constitution  of  one  and  the  same  individual  person  in  two 
natures  so  infinitely  distinct  as  those  of  God  and  man — whereby  the 
Eternal  was  made  in  time,  the  Infinite  became  finite,  the  Immortal 
mortal,  yet  continuing  eternal,  infinite,  immortal — is  that  singular 
expression  of  divine  wisdom,  goodness,  and  power,  wherein  God 
will  be  admired  and  glorified  unto  all  eternity.  Herein  was  that 
change  introduced  into  the  whole  first  creation,  whereby  the  blessed 
angels  were  exalted,  Satan  and  his  works  ruined,  mankind  recovered 
from  a  dismal  apostasy,  all  things  made  new,  aU  things  in  heaven 
and  earth  reconciled  and  gathered  into  one  Head,  and  a  revenue  of 
eternal  glory  raised  unto  God,  incomparably  above  what  the  first 
constitution  of  all  things  in  the  order  of  nature  could  yield  unto  him. 
In  the  expression  of  this  mystery,  the  Scripture  doth  sometimes 
draw  the  veil  over  it,  as  that  which  we  cannot  look  into.  So,  in  his 
conception  of  the  Virgin,  with  respect  imto  this  union  which  accom- 
panied it,  it  was  told  her,  that  "  the  power  of  the  Highest  should 
overshadow  her:"  Luke  i.  35.  A  work  it  was  of  the  power  of  the 
Most  High,  but  hid  from  the  eyes  of  men  in  the  nature  of  it;  and, 
therefore,  that  holy  thing  which  had  no  subsistence  of  its  own,  which 
should  be  bom  of  her,  should  "  be  called  the  Son  of  God,"  becoming 
one  person  with  him.  Sometimes  it  expresseth  the  greatness  of  the 
mystery,  and  leaves  it  as  an  object  of  our  admiration,  1  Tim. 
iii.  16:  "Without  controversy,  great  is  the  mystery  of  godliness: 
God  was  manifest  in  the  flesh."  A  mystery  it  is,  and  that  of  those 
dimensions  as  no  creature  can  comprehend.  Sometimes  it  putteth 
things  together,  as  that  the  distance  of  the  two  natures  shall  illustrate 
the  glory  of  the  one  person,  John  i,  14:  "  The  Word  was  made 
flesh,  and  dwelt  among  us."  But  what  Word  was  this?  That 
which  was  in  the  beginning,  which  was  with  God,  which  was  God, 
by  whom  all  things  were  made,  and  without  whom  was  not  any  thing  - 
made  that  was  made ;  who  was  light  and  fife.  This  Word  was 
made  flesh,  not  by  any  change  of  his  own  nature  or  essence,  not  by 
a  transubstantiation  of  the  divine  nature  into  the  human,  not  by 
ceasing  to  be  what  he  was,  but  by  becoming  what  he  was  not,  in 
taking  our  nature  to  his  ovra,  to  be  his  oa\ti,  whereby  he  dwelt 


CHRIST  THE  WONDERFUL.  47 

among  us.  This  glorious  "Word,  which  is  God,  and  described  by  his 
eternity  and  omnipotency  in  works  of  creation  and  providence,  "  was 
made  flesh," — which  expresseth  the  lowest  state  and  condition  of 
human  nature.  Without  controversy,  great  is  this  mysteiy  of  godli- 
ness !  And  in  that  state  wherein  he  visibly  appeared  as  so  made 
flesh,  those  who  had  eyes  given  them  from  above,  saw  "  his  glory, 
the  glory  as  of  the  only-begotten  of  the  Father."  The  eternal  Word 
being  made  flesh,  and  manifested  therein,  they  saw  his  glory,  the 
glory  of  the  only-begotten  of  the  Father.  What  heart  can  conceive, 
what  tongue  can  express,  the  least  part  of  the  gloiy  of  this  divine 
wisdom  and  grace?  So  also  is  it  proposed  unto  us,  Isa.  ix.  6: 
"  Unto  us  a  child  is  bom,  unto  us  a  son  is  given :  and  the  govern- 
ment shall  be  upon  his  shoulder :  and  his  name  shall  be  called  Won- 
derful, Counsellor,  The  mighty  God,  The  everlasting  Father,  The 
Prince  of  Peace."  He  is  called,  in  the  first  place,  Wonderful.  And 
that  deservedly:  Prov.  xxx.  4.  That  the  mighty  God  should  be  a 
child  bom,  and  the  everlasting  Father  a  son  given  unto  us,  may 
well  entitle  him  unto  the  name  of  Wonderful. 

Some  amongst  us  say,  that  if  there  were  no  other  way  for  the 
redemption  and  salvation  of  the  church,  but  this  only  of  the  incarna- 
tion and  mediation  of  the  Son  of  God,  there  was  no  wisdom  'in  the 
contrivance  of  it.  Vain  man  indeed  would  be  wise,  but  is  like  the 
wild  ass's  colt.  Was  there  no  wisdom  in  the  contrivance  of  that 
which,  when  it  is  eflected,  leaves  nothing  but  admiration  unto  the 
utmost  of  all  created  wisdom  ?  Who  hath  known  the  mind  of  the 
Lord  in  this  thing,  or  who  hath  been  his  counsellor  in  this  Avork, 
wherein  the  mighty  God  became  a  child  bom  to  us,  a  son  given 
unto  us  ?  Let  all  vain  imaginations  cease :  there  is  nothing  left  unto 
the  sons  of  men,  but  either  to  reject  the  divine  person  of  Christ — as 
many  do  unto  their  own  destruction — or  humbly  to  adore  the  mys- 
tery of  infinite  wisdom  and  grace  therein.  And  it  will  require  a 
condescending  charity,  to  judge  that  those  do  really  believe  the 
incarnation  of  the  Son  of  God,  who  hve  not  in  the  admhation  of  it, 
as  the  most  adorable  effect  of  divine  wisdom. 

The  glory  of  the  same  mystery  is  elsewhere  testified  unto,  Heb. 
i.  1-3:  "  God  hath  spoken  unto  us  by  his  Son,  by  whom  also  he 
made  the  worlds;  who,  being  the  brightness  of  his  glory,  and  the 
express  linage  of  his  person,  upholding  all  things  by  the  word  of  his 
power,  by  himself  purged  our  sins."  That  he  purged  our  sins  by  his 
death,  and  the  oblation  of  himself  therein  unto  God,  is  acknowledged. 
That  this  should  be  done  by  him  by  whom  the  worlds  were  made, 
who  is  the  essential  brightness  of  the  divine  glory,  and  the  express 
image  of  the  person  of  the  Father  therein,  who  upholds,  mles,  sus- 
tains all  things  by  the  word  of  his  power,  whereby  God  purchased  his 


48  THE  PERSON  OF  CHRIST. 

churcli  with  his  own  blood,  (Acts  xx.  28,)  is  that  wherein  he  will  be 
admired  unto  eternity.     See  Phil.  ii.  6-9. 

In  Isaiah  (chap,  vi.)  there  is  a  representation  made  of  him  as  on  a 
throne,  filling  the  temple  with  the  train  of  his  glory.  The  Son  of 
God  it  was  who  was  so  represented,  and  that  as  he  was  to  fill  the 
temple  of  his  human  natm-e  with  divine  glory,  when  the  fulness  of 
the  Godhead  dwelt  in  him  bodily.  And  herein  the  seraphim,  wliich  ' 
administered  unto  him,  had  six  wings,  with  two  whereof  they  covered 
their  faces,  as  not  being  able  to  behold  or  look  into  the  glorious  mys- 
tery of  his  incarnation:  verses  2,  3 ;  John  xii.  39-41 ,  ii.  19 ;  Col.  ii.  9. 
But  when  the  same  ministering  spirits,  under  the  name  of  cherubim, 
attended  the  throne  of  God,  in  the  administration  of  his  providence 
as  unto  the  disposal  and  government  of  the  world,  they  had  four 
wings  only,  and  covered  not  their  faces,  but  steadily  beheld  the  glory 
of  it :  Ezek.  i.  6,  x.  2,  3. 

This  is  the  glory  of  the  Christian  religion — the  basis  and  founda- 
tion that  bears  the  whole  superstructure — the  root  whereon  it  grows. 
This  is  its  life  and  soul,  that  wherein  it  differs  from,  and  inconceivably 
excels,  whatever  was  in  true  rehgion  before,  or  whatever  any  false 
religion  pretended  unto.  Religion,  in  its  fiirst  constitution,  in  the 
state  of  pure,  uncorrupted  nature,  was  orderly,  beautiful,  and  glorious. 
Man  being  made  in  the  image  of  God,  was  fit  and  able  to  gloiify  him 
as  God.  But  whereas,  whatever  perfection  God  had  communicated 
unto  our  nature,  he  had  not  united  it  unto  himself  in  a  personal 
union,  the  fabric  of  it  quickly  fell  unto  the  ground.  Want  of  this 
foundation  made  it  obnoxious  unto  ruin.  God  manifested  herein, 
that  no  gi-acious  relation  between  him  and  our  nature  could  be  stable 
and  permanent,  unless  our  nature  was  assumed  into  personal  union 
and  subsistence  with  himself  This  is  the  only  rock  and  assured 
foundation  of  the  relation  of  the  church  unto  God,  which,  now,  can 
never  utterly  fail.  Our  nature  is  eternally  secured  in  that  union, 
and  we  ourselves  (as  we  shall  see)  thereby.  "  In  him  all  things 
consist;"  (Col.  i.  17,  18;)  wherefore,  whatever  beauty  and  glory  there 
was  in  the  relation  that  was  between  God  and  man,  and  the  relation 
of  all  things  unto  God  by  man — in  the  preservation  whereof  natural 
religion  did  consist — it  had  no  beauty  nor  glory  in  comparison  of  this 
which  doth  excel,  or  the  manifestation  of  God  in  the  flesh — the 
appearance  and  subsistence  of  the  divine  and  human  natures  in  the 
same  single  individual  person.  And  whereas  God  in  that  state  had 
given  man  dominion  "  over  the  fish  of  the  sea,  and  over  the  fowl  of 
the  air,  and  over  the  cattle,  and  over  all  the  earth,"  (Gen.  i.  26,)  it 
'vas  all  but  an  obscure  representation  of  the  exaltation  of  our  nature 
in  Christ — as  the  apostle  declares,  Heb.  ii.  6-9. 

There  was  true  religion  in  the  world  after  the  fall,  both  before 


Christ's  person  the  glory  of  christian  religion.       49 

and  after  the  giving  of  the  Law;  a  rehgion  built  upon  and  resolved 
into  divine  revelation.  And  as  for  the  outward  glory  of  it — the 
administration  that  it  was  brought  into  under  the  tabernacle  and 
temple — it  was  beyond  what  is  represented  in  the  institutions  of  the 
Gospel.  Yet  is  Christian  religion,  our  evangelical  profession,  and 
the  state  of  the  church  thereon,  far  more  glorious,  beautiful,  and 
perfect,  than  that  state  of  religion  was  capable  of,  or  could  attain. 
And  as  this  is  evident  from  hence,  because  God  in  his  wisdom, 
grace,  and  love  to  the  church,  hath  removed  that  state,  and  intro- 
duced this  in  the  room  thereof;  so  the  apostle  proves  it — in  all  con- 
siderable instances — in  his  Epistle  to  the  Hebrews,  written  unto  that 
purpose.  There  were  two  things,  before,  in  religion; — the  promise, 
which  was  the  life  of  it;  and  the  institutions  of  worship  under 
the  Law,  which  were  the  outward  glory  and  beauty  of  it.  And 
both  these  were  nothing,  or  had  nothing  in  them,  but  only  what 
they  before  proposed  and  represented  of  Christ,  God  manifested 
in  the  flesh.  The  promise  was  concerning  himi,  and  the  institutions 
of  worship  did  only  represent  hiTn.  So  the  apostle  declares  it, 
Col.  ii.  17.  Wherefore,  as  all  the  religion  that  was  in  the  world 
after  the  fall  was  built  on  the  promise  of  this  work  of  God,  in  due 
time  to  be  accomplished ;  so  it  is  the  actual  performance  of  it  which 
is  the  foundation  of  the  Christian  religion,  and  which  gives  it  the 
pre-eminence  above  all  that  went  before  it.  So  the  apostle  expresseth 
it :  (Heb.  i.  1-3 :)  "  God,  who  at  sundry  times,  and  in  divers  man- 
ners, spake  in  time  past  unto  the  fathers  by  the  prophets,  hath  in 
these  last  days  spoken  unto  us  by  his  Son,  whom  he  hath  appointed 
heir  of  all  things,  by  whom  also  he  made  the  worlds ;  who,  being  the 
brightness  of  his  glory,  and  the  express  image  of  his  person,  and 
upholding  all  things  by  the  word  of  his  power,  when  he  had  by  him- 
self purged  our  sins,  sat  down  on  the  right  hand  of  the  Majesty  on 
high." 

All  false  religion  pretended  always  unto  things  that  were  myste- 
rious. And  the  more  men  could  invent,  or  the  devil  suggest,  that 
had  an  appearance  of  that  nature,  as  sundry  things  were  so  intro- 
duced horrid  and  dreadful,  the  more  reverence  and  esteem  were 
reconciled  unto  it.  But  the  whole  compass  of  the  craft  of  Satan  and 
the  imaginations  of  men  could  never  extend  itself  unto  the  least 
resemblance  of  this  mj^stery.  And  it  is  not  amiss  conjectured,  that 
the  apostle,  in  his  description  of  it,  1  Tim.  iii.  16,  did  reflect  upon 
and  condemn  the  vanity  of  the  Eleusinian  mysteries,  which  were  of 
the  greatest  vogue  and  reputation  among  the  Gentiles. 

Take  away  the  consideration  hereof,  and  we  despoil  the  Christian 
religion  of  all  its  glory,  debasing  it  unto  what  Mohammedanism  pre- 
tends unto,  and  unto  what  in  Judaism  was  really  enjoyed. 


50  THE  PERSON  OF  CHRIST. 

The  faith  of  this  mystery  ennobles  the  mind  wherein  it  is — ren- 
dering it  spiritual  and  heavenly,  transforming  it  into  the  image  of 
God.  Herein  consists  the  excellency  of  faith  above  all  other  powers 
and  acts  of  the  soul — that  it  receives,  assents  unto,  and  rests  in, 
things  in  their  own  nature  absolutely  incomprehensible.  It  is  iXsy^os 
eu  jSXiTofx^svuv,  (Heb.  xi.  1,) — "  The  evidence  of  things  not  seen" 
— that  which  makes  evident,  as  by  demonstration,  those  things  which 
are  no  way  objected  unto  sense,  and  which  reason  cannot  compre- 
hend. The  more  sublime  and  glorious — the  more  inaccessible  unto 
sense  and  reason — the  things  are  which  we  believe ;  the  more  are 
we  changed  into  the  image  of  God,  in  the  exercise  of  faith  upon 
them.  Hence  we  find  this  most  glorious  effect  of  faith,  or  the  trans- 
formation of  the  mind  into  the  likeness  of  God,  no  less  real,  evident, 
and  eminent  in  many,  whose  rationally  comprehensive  abilities  are 
weak  and  contemptible,  in  the  eye  of  that  wisdom  which  is  of  this 
world,  than  in  those  of  the  highest  natural  sagacity,  enjoying  the 
best  improvements  of  reason.  For  "  God  hath  chosen  the  poor  of 
this  world^  rich  in  faith,  and  heirs  of  the  kingdom:"  James  ii.  5. 
However  they  may  be  poor,  and,  as  another  apostle  speaketh,  "  fool- 
ish, weak,  base,  and  despised;"  (1  Cor.  i.  27,  28;)  yet  that  faith 
which  enables  them  to  assent  unto  and  embrace  divine  mysteries, 
renders  them  rich  in  the  sight  of  God,  in  that  it  makes  them  like 
unto  him. 

Some  would  have  all  things  that  we  are  to  believe  to  be  levelled 
absolutely  unto  our  reason  and  comprehension —  a  principle  which, 
at  this  day,  shakes  the  very  foundations  of  the  Christian  religion. 
It  is  not  sufficient,  they  say,  to  determine  that  the  faith  or  know- 
ledge of  any  thing  is  necessary  unto  our  obedience  and  salvation, 
that  it  seems  to  be  fully  and  perspicuously  revealed  in  the  Scripture 
— unless  the  things  so  revealed  be  obvious  and  comprehensible  unto 
our  reason;  an  apprehension  which,  as  it  ariseth  from  the  pride 
which  naturally  ensues  on  the  ignorance  of  God  and  ourselves,  so  it 
is  not  only  an  invention  suited  to  debase  religion,  but  an  engine  to 
evert  the  faith  of  the  church  in  all  the  principal  mysteries  of  the 
Gospel — especially  of  the  Trinity  and  the  incarnation  of  the  Son  of 
God.  But  faith  which  is  truly  divine,  is  never  more  in  its  proper 
exercise — doth  never  more  elevate  the  soul  into  conformity  unto 
God — than  when  it  acts  in  the  contemplation  and  admiration  of  the 
most  incomprehensible  mysteries  which  are  proposed  unto  it  by 
divine  revelation. 

Hence  things  philosophical,  and  of  a  deep  rational  indagation, 
find  great  acceptance  in  the  world — as,  in  their  proper  place,  they 
do  deserve.  Men  are  furnished  with  proper  measures  of  them,  and 
they  find  them  proportionate  unto  the  nrinciples  of  their  own  under- 


DIVINE  GLORY  MANIFESTED  IN  THE  PERSON  OF  CHRIST.  51 

standings.  But  as  for  spiritual  and  heavenly  mysteries,  the  thoughts 
of  men  for  the  most  part  recoil,  upon  their  first  proposal,  nor  will  be 
encouraged  to  engage  in  a  diligent  inquiiy  into  them — yea,  com- 
monly reject  them  as  foolish,  or  at  least  that  wherein  they  are  not 
concerned.  The  reason  is  that  given  in  another  case  by  the  apostle : 
"  All  men  have  not  faith ; "  (2  Thess.  iii.  2 ;)  which  makes  them 
absurd  and  unreasonable  in  the  consideration  of  the  proper  objects 
of  it.  But  where  this  faith  is,  the  greatness  of  the  mysteries  which 
it  embraceth  heigritens  its  efficacy,  in  all  its  blessed  effects,  upon  the 
souL  Su  3h  is  this  constitution  of  the  person  of  Christ,  wherein  the 
glory  of  all  the  holy  properties  and  perfections  of  the  divine  nature 
is  manifested,  and  does  shine  forth.  So  speaks  the  apostle,  2  Cor. 
iii.  18  :  '"  Beholding  as  in  a  glass  the  glory  of  the  Lord,  we  are 
changed  into  the  same  image,  from  glory  to  glory."  This  glory 
which  we  behold,  is  the  glory  of  the  face  of  God  in  Jesus  Christ, 
(chap.  iv.  6,)  or  the  glorious  representation  which  is  made  of  him  in 
the  person  of  Christ,  whereof  we  shall  treat  aftenvard.  The  glass 
wherein  this  glory  is  represented  unto  us — proposed  unto  our  view 
and  contemplation — is  divine  revelation  in  the  Gospel.  Herein  we 
behold  it,  by  faith  alone.  And  those  whose  view  is  steadfast,  who 
most  abound  in  that  contemplation  by  the  exercise  of  faith,  are 
thereby  "  changed  into  the  same  image,  from  glory  to  glory  " — or 
are  more  and  m.ore  renewed  and  transformed  into  the  likeness  of 
God,  so  represented  unto  them. 

That  which  shall,  at  last,  perfectly  effect  our  utmost  confonnity  to 
God,  and,  therein,  our  eternal  blessedness — is  vision,  or  sight.  "  We 
shall  be  like  him,  for  we  shall  see  him  as  he  is : "  1  John  iii.  2. 
Here  faith  begins  what  sight  shall  perfect  hereafter.  But  yet  "  we 
walk  by  faith,  and  not  by  sight : "  2  Cor.  v.  7.  And  although  the 
life  of  faith  and  vision  differ  in  degrees — or,  as  some  think,  in  kind 
— yet  have  they  both  the  same  object,  and  the  same  operations,  and 
there  is  a  great  cognation  between  them.  The  object  of  vision  is  the 
whole  mystery  of  the  divine  existence  and  will ;  and  its  operation  is 
a  perfect  conformity  unto  God — a  likeness  unto  him — wherein  our 
blessedness  shaU  consist.  Faith  hath  the  same  object,  and  the  same 
operations  in  its  degree  and  measure.  The  great  and  incomprehen- 
sible mysteries  of  the  Divine  Being — of  the  will  and  wisdom  of  God 
— are  its  proper  objects;  and  its  operation,  with  respect  unto  us,  is 
conformity  and  likeness  unto  him.  And  this  it  doth,  in  a  peculiar 
manner,  in  the  contemplation  of  the  glory  of  God  in  the  face  of  Jesus 
Christ ;  and  herein  we  have  our  nearest  approaches  unto  the  life  of 
vision,  and  the  effects  of  it.  For  therein,  "  beholding  the  glory  of 
God  in  the  face  of  Jesus  Christ,  we  are  changed  into  the  same  image, 
from  glory  to  glory;"  which,  perfectly  to  consummate,  is  the  effect 
VOL.  L — 12 


52  THE  PERSON  OF  CHRIST. 

of  sight  in  glory.  The  exercise  of  faith  herein  doth  more  raise  and 
perfect  uhe  mind — more  dispose  it  unto  holy,  heavenly  frames  and 
affections — than  any  other  duty  whatever. 

To  be  nigh  unto  God,  and  to  be  like  unto  him,  are  the  same.  To 
be  always  with  him,  and  perfectly  like  him,  according  to  the  capacity 
of  our  nature,  is  to  be  eternally  blessed.  To  live  by  faith  in  the 
contemplation  of  the  glory  of  God  in  Christ,  is  that  initiation  into 
both,  whereof  we  are  capable  in  this  world.  The  endeavours  of  some 
to  contemplate  and  report  the  glory  of  God  in  nature — in  the  works 
of  creation  and  providence — in  the  things  of  the  greater  and  the 
lesser  world — do  deserve  their  just  commendation;  and  it  is  that 
v\^hich  the  Scripture  in  sundry  places  calls  us  unto.  But  for  any 
there  to  abide,  there  to  bound  their  designs — when  they  have  a 
much  more  noble  and  glorious  object  for  their  meditations,  viz.,  the 
glory  of  God  in  Christ — is  both  to  despise  the  wisdom  of  God  in 
that  revelation  of  himself,  and  to  come  short  of  that  transforming 
efficacy  of  faith  in  the  contemplation  hereof,  whereby  we  are  made 
like  unto  God.  For  hereunto  alone  doth  it  belong,  and  not  unto  any 
natural  knowledge,  nor  to  any  knowledge  of  the  most  secret  recesses 
of  nature. 

I  shall  only  say,  that  those  who  are  inconversant  with  these 
objects  of  faith — whose  minds  are  not  delighted  in  the  admiration 
of,  and  acquiescency  in,  things  incomprehensible,  such  as  is  this 
constitution  of  the  person  of  Christ — who  would  reduce  all  things 
to  the  measure  of  their  own  understandings,  or  else  wilfully  live 
in  the  neglect  of  what  they  cannot  comprehend — do  not  much 
prepare  themselves  for  that  vision  of  these  things  in  glory,  wherein 
our  blessedness  doth  consist. 

Moreover,  this  constitution  of  the  person  of  Christ  being  the  most 
admirable  and  ineffable  effect  of  divine  wisdom,  grace,  and  power, 
it  is  that  alone  which  can  bear  the  weight  of  the  whole  super- 
structure of  the  mystery  of  godliness — that  whereinto  the  whole 
sanctification  and  salvation  of  the  church  is  resolved — wherein  alone 
faith  can  find  rest  and  peace.  "  Other  foundation  can  no  man  lay 
than  that  is  laid,  which  is  Jesus  Christ : "  1  Cor.  iii.  11.  Rest  and 
peace  Avith  God  is  that  which  we  seek  after.  "  What  shall  we  do 
to  be  saved  ? "  In  this  inquiry,  the  acts  of  the  mediatory  office  of 
Christ  are,  in  the  Gospel,  first  presented  unto  us — especially  his 
oblation  and  intercession.  Through  them  is  he  able  to  save  unto 
the  uttermost  those  that  come  to  God  by  him.  But  there  were 
oblations  for  sin,  and  intercessions  for  sinners,  under  the  Old 
Testament ;  yet  of  them  all  doth  the  apostle  affirm,  that  they 
could  not  make  them  perfect  that  came  unto  God  by  them,  nor 
take  away  conscience  condemning  for  sin ;    Heb.  x.  1-4.     Where- 


PRACTICAL  EFFECT  OF  FAITH  IN  CHRIST's  PERSON.  53 

fore,  it  is  not  these  things  in  themselves  that  can  give  us  rest  and 
peace,  but  their  relation  unto  the  person  of  Christ.  The  oblation 
and  intercession  of  any  other  would  not  have  saved  us.  Hence,  for 
the  security  of  our  faith,  we  are  minded  that  "  God  redeemed  the 
church  with  his  own  blood  :"  Acts  xx.  28.  He  did  so  who  was 
God,  as  he  was  manifested  in  the  flesh.  His  blood  alone  could  purge 
our  consciences  from  dead  works,  who  did  offer  himself  unto  God, 
through  the  eternal  Spirit :  Heb.  ix.  14.  And  when  the  apostle — 
for  our  relief  against  the  guilt  of  sin — calleth  us  unto  the  con- 
sideration of  intercession  and  propitiation,  he  mindeth  us  peculiarly 
of  his  person  by  whom  they  are  performed,  1  John  ii.  ] ,  2 :  "  If 
any  man  sin,  we  have  an  advocate  with  the  Father,  Jesus  Christ 
the  righteous  :  and  he  is  the  propitiation  for  our  sins."  And  we 
may  briefly  consider  the  order  of  these  things. 

1.  We  suppose,  in  this  case,  conscience  to  be  awakened  unto  a 
sense  of  sin,  and  of  apostasy  from  God  thereby.  These  things  are 
now  generally  looked  on  as  of  no  great  concernment  unto  us — by 
some  made  a  mock  of — and,  by  the  most,  thought  easy  to  be  dealt 
withal — at  time  convenient.  But  when  God  fixeth  an  apprehension 
of  his  displeasure  for  them  on  the  soul — if  it  be  not  before  it  be  too 
late — it  will  cause  men  to  look  out  for  relief 

2.  This  relief  is  proposed  in  the  Gospel.  And  it  is  the  death  and 
mediation  of  Christ  alone.  By  them  peace  with  God  must  be 
obtained,  or  it  will  cease  for  ever.     But, 

3.  When  any  person  comes  practically  to  know  how  great  a 
thing  it  is  for  an  apostate  sinner  to  obtain  the  remission  of  sins, 
and  an  inheritance  among  them  that  are  sanctified,  endless  objec- 
tions through  the  power  of  unbelief  will  arise  unto  his  disquietment. 
Wherefore, 

4.  That  which  is  principally  suited  to  give  him  rest,  peace,  and 
satisfaction — and  without  which  nothing  else  can  so  do — is  the  due 
consideration  of,  and  the  acting  of  faith  upon,  this  infinite  effect 
of  divine  wdsdom  and  goodness,  in  the  constitution  of  the  person 
of  Christ.  This  at  first  view  will  reduce  the  mind  unto  that  con- 
clusion, "  If  thou  canst  beUeve,  all  things  are  possible."  For  what 
end  cannot  be  effected  hereby  ?  what  end  cannot  be  accomplished 
that  was  designed  in  it  ?  Is  any  thing  too  hard  for  God  ?  Did 
God  ever  do  any  thing  like  this,  or  make  use  of  any  such  means 
for  any  other  end  whatever  ?  Against  this  no  objection  can  arise. 
On  this  consideration  of  him,  faith  apprehends  Christ  to  be— as  he 
is  indeed — the  power  of  God,  and  the  wisdom  of  God,  unto  the 
salvation  of  them  that  do  believe ;  and  therein  doth  it  find  rest  with 
peace. 


54  THE  PERSON  OF  CHRIST. 

CHAPTER  IV. 

The  Person  of  Christ  the  Foundation  of  all  the  Counsels  of  God. 

Secondly,  The  person  of  Christ  is  the  foundation  of  all  the  counsels 
of  God,  as  unto  his  own  eternal  glory  in  the  vocation,  sanctification, 
and  salvation  of  the  church.  That  which  I  intend  is  what  the 
apostle  expresseth,  ■  Eph.  i.  9,  10:  "  Having  made  known  unto  us 
the  mystery  of  his  will,  according  to  his  good  pleasure,  which  he  hath 
purposed  in  himself :  that  in  the  dispensation  of  the  fulness  of  times, 
he  might  gather  together  in  one  all  things  in  Christ,  both  which  are 
in  heaven,  and  which  are  on  earth ;  even  in  him."  The  "  mysteries 
of  the  will  of  God,  according  to  his  good  pleasure  which  he  pvu^osed 
in  himself" — are  his  counsels  concerning  his  own  eternal  glory,  in 
the  sanctification  and  salvation  of  the  church  here  below,  to  be  united 
unto  that  above.  The  absolute  original  hereof  was  in  his  own  good 
pleasure,  or  the  sovereign  acting  of  his  wisdom  and  will.  But  it  was 
all  to  be  effected  in  Christ — which  the  apostle  twice  repeats :  he  would 
gather  "  all  things  into  a  head  in  Christ,  even  in  him" — that  is,  in 
him  alone. 

Thus  it  is  said  of  him,  with  respect  unto  his  future  incarnation  and 
work  of  mediation,  that  the  Lord  possessed  him  in  the  beginning  of 
his  way,  before  his  works  of  old ;  that  he  was  set  up  from  everlasting, 
from  the  beginning,  or  ever  the  earth  was:  Prov.  viii.  22,  23.  The 
eternal  personal  existence  of  the  Son  of  God  is  supposed  in  these 
expressions,  as  I  have  elsewhere  proved.  Without  it,  none  of  these 
things  could  be  affirmed  of  him.  But  there  is  a  regard  in  them, 
both  unto  his  future  incarnation,  and  the  accomplishment  of  the 
counsels  of  God  thereby.  With  respect  thereunto,  God  "  possessed 
him  in  the  beginning  of  his  way,  and  set  him  up  from  everlasting." 
God  possessed  him  eternally  as  his  essential  wisdom — as  he  was 
always,  and  is  always,  in  the  bosom  of  the  Father,  in  the  mutual 
ineffable  love  of  the  Father  and  Son,  in  the  eternal  bond  of  the 
Spirit.  But  he  signally  possessed  him  "  in  the  beginning  of  his 
way  " — as  his  wisdom,  acting  in  the  production  of  all  the  ways  and 
works  that  are  outwardly  of  him.  The  "  beginning  of  God's  ways," 
before  his  works,  are  his  counsels  concerning  them — even  as  our 
counsels  are  the  beginning  of  our  ways,  with  respect  unto  future 
works.  And  he  "  set  him  up  from  everlasting,"  as  the  foimdation 
of  all  the  counsels  of  his  will,  in  and  by  whom  they  were  to  be 
executed  and  accomplished. 

So  it  is  expressed :  (verses  30,  31 :)  "  I  was  by  him,  as  one  brought 


THE  PERSON  OF  THE  SON  FEOM  EVEELASTING.  55 

up  witlihim;  and  I  was  daily  Ms  delight,  rejoicing  always  before 
him;  rejoicing  in  the  habitable  part  of  his  earth;  and  my  delights 
were  with  the  sons  of  men."  And  it  is  added,  that  thus  it  was 
before  the  foundation  of  the  world  was  laid,  or  the  chiefest  part  of 
the  dust  of  the  earth  was  made — that  is,  [before]  man  was  created. 
Not  only  was  the  delight  of  the  Father  in  him,  but  his  delight  was 
in  the  habitable  part  of  the  earth,  and  among  the  sons  of  men — 
before  the  creation  of  the  world.  Wherefore,  the  eternal  prospect  of 
the  work  he  had  to  do  for  the  children  of  men  is  intended  herein. 
In  and  with  him,  God  laid  the  foundation  of  all  his  counsels  con- 
cerning his  love  towards  the  children  of  men.  And  two  things  may 
be  observed  herein. 

1.  That  the  person  of  the  Son  "  was  set  up,"  or  exalted  herein. 
"  I  was  set  up,"  saith  he,  "  from  everlasting."  This  cannot  be  spoken 
absolutely  of  the  person  of  the  Son  himself — the  divine  nature  being 
not  capable  of  being  so  set  up.  But  there  was  a  peculiar  glory  and 
honour  belonging  unto  the  person  of  the  Son,  as  designed  by  the 
Father  unto  the  execution  of  all  the  counsels  of  his  will.  Hence 
was  that  prayer  of  his  upon  the  accomplishment  of  them :  (John 
xvii.  5  :)  "  And  now,  0  Father,  glorify  me  with  thine  own  self, 
with  the  glory  which  I  had  with  thee  before  the  world  was." 
To  suppose  that  the  Lord  Clnrist  prayeth,  in  these  words,  for 
such  a  real  communication  of  the  properties  of  the  divine  nature 
unto  the  human  as  should  render  it  immense,  omniscient,  and 
unconfined  unto  any  space — is  to  think  that  he  prayed  for  the 
destruction,  and  not  the  exaltation  of  it.  For,  on  that  supposition, 
it  must  necessarily  lose  all  its  own  essential  properties,  and  conse- 
quently its  being.  Nor  doth  he  seem  to  pray  only  for  the  manifes- 
tation of  his  divine  nature,  which  was  eclipsed  in  his  exinanition  or 
appearance  in  the  form  of  a  servant.  There  was  no  need  to  express 
this  by — the  "  glory  which  he  had  with  the  Father  before  the  world 
was."  For  he  had  it  not,  in  any  especial  manner,  before  the  world 
was;  but  equally  from  eternity,  and  in  every  moment  of  time. 
Wherefore,  he  had  a  peculiar  glory  of  his  own,  with  the  Father, 
before  the  world  was.  And  this  was  no  other  but  that  especial 
exaltation  which  he  had  when  he  was  "  set  up  from  everlasting,"  as 
the  foundation  of  the  counsels  of  God,  for  the  salvation  of  the  church. 
In  those  eternal  transactions  that  were  between  the  Father  and  the 
Son,  with  respect  unto  his  incarnation  and  mediation — or  his  under- 
taking to  execute  and  fulfil  the  eternal  counsels  of  the  wisdom  and 
grace  of  the  Father — there  was  an  especial  glory  wliich  the  Son  had 
with  him — the  "  glory  which  he  had  with  the  Father  before  the 
world  was."  For  the  manifestation  hereof  he  now  prays,  and  that 
the  glory  of  his  goodness,  grace,  and  love — in  his  peculiar  undertak- 


56  THE  PERSON  OF  CHRIST. 

ing  of  the  execution  of  the  counsels  of  God — might  be  made  to 
appear.  And  this  is  the  principal  design  of  the  Gospel.  It  is  the 
declaration,  as  of  the  grace  of  God  the  Father,  so  of  the  love,  grace, 
goodness,  and  compassion  of  the  Son,  in  undertaking  from  everlasting 
the  accomplishment  of  God's  counsels,  in  the  salvation  of  the  church. 
And  hereby  doth  he  hold  up  the  pillars  of  the  earth,  or  support  this 
inferior  creation,  which  otherwise,  with  the  inhabitants  of  it,  would 
by  sin  have  been  dissolved.  And  those  by  whom  the  eternal,  divine 
pre-existence,  in  the'  form  of  God — antecedent  unto  his  incarnation 
— is  denied,  do  what  lies  in  them  expressly  to  despoil  him  of  all  that 
glory  which  he  had  with  the  Father  before  the  world  was.  So  we 
have  herein  the  whole  of  our  design.  "  In  the  beginning  of  God's 
ways,  before  his  works  of  old  " — that  is,  in  his  eternal  counsels  with 
respect  unto  the  children  of  men,  or  the  sanctification  and  salvation 
of  the  church — the  Lord  possessed,  enjoyed  the  Son,  as  his  eternal 
wisdom — in  and  with  whom  they  were  laid,  in  and  by  whom  they 
were  to  be  accompUshed,  wherein  his  delights  were  with  the  sons  of 
men. 

2.  That  there  was  an  ineffable  delight  between  the  Father  and  the 
Son  in  this  his  setting  up  or  exaltation.  "  I  was,"  saith  he,  "  daily 
his  delight,  rejoicing  always  before  him."  It  is  not  absolutely  the 
mutual,  eternal  delight  of  the  Father  and  the  Son — arising  from  the 
perfection  of  the  same  divine  excellencies  in  each  person — that  is 
intended.  But  respect  is  plainly  had  unto  the  counsels  of  God 
concerning  the  salvation  of  mankind  by  him  who  is  his  power  and 
wisdom  unto  that  end.  This  counsel  of  peace  was  originally  between 
Jehovah  and  the  Branch,  (Zech.  vi.  13,)  or  the  Father  and  the  Son 
— as  he  was  to  be  mcamate.  For  therein  was  he  "  fore-ordained 
before  the  foundation  of  the  world  ; "  (1  Pet.  i.  20  ;)  viz.,  to  be  a 
Saviour  and  a  deliverer,  by  whom  all  the  counsels  of  God  were  to  be 
accomplished ;  and  this  by  his  own  will,  and  concun-ence  in  counsel 
with  the  Father.  And  such  a  foundation  was  laid  of  the  salvation 
of  the  church  in  these  counsels  of  God — as  transacted  between  the 
Father  and  the  Son — that  it  is  said,  that  "  eternal  life  was  promised 
before  the  world  began  :  "  Tit.  i.  2.  For,  although  the  first  formal 
promise  was  given  after  the  fall,  yet  was  there  such  a  preparation  of 
grace  and  eternal  life  in  these  counsels  of  God,  with  his  unchangeable 
pui-pose  to  communicate  them  unto  us,  that  all  the  faithfulness  of 
God  was  engaged  in  them.  "God,  that  cannot  lie,  promised  be- 
fore the  world  began."  There  was  eternal  life  with  the  Father — 
that  is,  in  his  counsel  treasured  up  in  Christ,  and  in  him  afterwards 
manifested  unto  us  :  1  John  i.  2.  And,  to  show  the  stability  of  this 
purpose  and  counsel  of  God,  with  the  infallible  consequence  of  his 
actual  promise,  and  efficacious  accomplishment  thereof,  "  grace "  is 


chkist's  person  the  basis  of  the  divine  counsels.       57 

said  to  he  "  given  us  in  Clnrist  Jesus  before  the  world  hegan : " 
2  Tim.  i.  9. 

In  these  counsels  did  God  delight — or  in  the  person  of  Christ,  as 
his  eternal  wisdom  in  their  contrivance,  and  as  the  means  of  their 
accomplishment  in  his  future  incarnation.  Hence  he  so  testifieth  of 
him :  "  Behold  my  servant,  whom  I  uphold ;  mine  elect,  in  whom 
my  soul  delighteth ; "  (Isa.  xhi.  1 ;)  as  he  also  proclaims  the  same 
delight  in  hun,  from  heaven,  in  the  days  of  his  flesh  :  Matt.  iii.  1 7, 
xviL  5.  He  was  the  delight  of  God,  as  he  in  whom  all  his  counsels 
for  his  own  glory,  in  the  redemption  and  salvation  of  the  church,  were 
laid  and  founded  :  "  My  servant,  in  whom  I  will  be  glorified ; "  (Isa. 
xlix.  3 ;)  that  is,  "  by  raising  the  tribes  of  Jacob,  restoring  the  pre- 
served of  Israel,  in  being  a  light  unto  the  Gentiles,  and  the  salvation 
of  God  unto  the  ends  of  the  earth  :  "  verse  6. 

We  conceive  not  aright  of  the  counsels  of  God,  when  we  think  of 
nothing  but  the  effect  of  them,  and  the  glory  that  ariseth  from  their 
accomplishment.  It  is  certainly  true  that  they  shall  all  issue  in  his 
glory,  and  the  demonstration  of  it  shall  fill  up  eternity.  The  mani- 
festative  glory  of  God  unto  eternity,  consists  in  the  effects  and 
accomplishment  of  his  holy  counsels.  Heaven  is  the  state  of  the 
actual  accomplishment  of  all  the  counsels  of  God,  in  the  sanctification 
and  salvation  of  the  church.  But  it  is  not  with  God  as  it  is  with 
men.  Let  men's  counsels  be  ever  so  wise,  it  must  needs  abate  of 
their  satisfaction  in  them,  because  their  conjectures  (and  more  they 
have  not)  of  their  effects  and  events  are  altogether  uncertain.  But 
all  the  counsels  of  God  having  their  entire  accomplishment  through 
revolutions  perplexing  and  surpassing  all  created  understandings, 
enclosed  in  them  infallibly  and  immutably,  the  great  satisfaction, 
complacency,  and  delight  of  the  Divine  Being  is  in  these  counsels 
themselves. 

God  doth  delight  in  the  actual  accomplishment  of  his  works.  He 
made  not  this  world,  nor  any  thing  in  it,  for  its  own  sake.  Much 
less  did  he  make  this  earth  to  be  a  theatre  for  men  to  act  their  lusts 
upon — the  use  which  it  is  now  put  to,  and  groans  under.  But  he 
made  "  all  things  for  himself,"  Prov.  xvi.  4 ;  he  "  made  them  for 
his  pleasure,"  Rev.  iv.  11;  that  is,  not  only  by  an  act  of  sovereignty, 
but  to  his  own  delight  and  satisfaction.  And  a  double  testimony 
did  he  give  hereunto,  with  respect  unto  the  works  of  creation.  (1.) 
In  the  approbation  which  he  gave  of  the  whole  upon  its  survey :  and 
"  God  saw  all  that  he  had  made,  and,  behold,  it  was  very  good : "  Gen. 
i  81.  There  was  that  impression  of  his  divine  wisdom,  power,  and 
goodness  upon  the  whole,  as  manifested  his  glory;  wherein  he  was 
well  pleased.  For  immediately  thereon,  all  creatures  capable  of  the 
conception  and  apprehension  of  his  glory,  "sang  forth  his  praise:" 


58  THE  PERSON  OF  CHRIST, 

Job  xxxviii.  6,  7.  (2.)  In  that  he  rested  from  his  works,  or  in 
them,  when  they  were  finished :  Gen.  ii.  2.  It  was  not  a  rest  of 
weariness  from  the  labour  of  his  work — but  a  rest  of  complacency 
and  delight  in  what  he  had  wrought — that  God  entered  into. 

But  the  principal  delight  and  complacency  of  God,  is  in  his  eternal 
counsels.  For  all  his  deUght  in  his  works  is  but  in  the  effects  of 
those  divine  properties  whose  primitive  and  principal  exercise  is  in 
the  counsels  themselves,  from  whence  they  proceed.  Especially  is 
it  so  as  unto  these  counsels  of  the  Father  and  the  Son,  as  to  the 
redemption  and  salvation  of  the  church,  wherein  they  delight,  and 
mutually  rejoice  in  each  other  on  their  account.  They  are  all 
eternal  acts  of  God's  infinite  wisdom,  goodness,  and  love — a  delight 
and  complacency  wherein  is  no  small  part  of  the  divine  blessedness. 
These  things  are  absolutely  inconceivable  unto  us,  and  ineffable  by 
us;  we  cannot  find  the  Almighty  out  unto  perfection.  However, 
certain  it  is,  from  the  notions  we  have  of  the  Divine  Being  and 
excellencies,  and  from  the  revelation  he  hath  made  of  himself,  that 
there  is  an  infinite  delight  in  God — in  the  eternal  actings  of  his 
wisdom,  goodness,  and  love — wherein,  according  to  our  Aveak  and 
dark  apprehensions  of  things,  we  may  safely  place  no  small  portion 
of  divine  blessedness.  Self-existence  in  its  own  immense  beincf — 
thence  self-sufficiency  unto  itself  in  all  things — and  thereon  self- 
satisfaction — is  the  principal  notion  we  have  of  divine  blessedness. 

1.  God  delighteth  in  these  his  eternal  counsels  in  Christ,  as  they 
are  acts  of  infinite  wisdom,  as  they  are  the  highest  instance  wherein 
it  wiU  exert  itself  Hence,  in  the  accomplishment  of  them,  Christ 
is  emphatically  said  to  be  the  "  Wisdom  of  God; "  (1  Cor.  i.  24;)  he 
in  whom  the  counsels  of  his  Avisdom  were  to  be  fulfilled.  And  in 
him  is  the  manifold  wisdom  of  God  made  known :  Eph.  iii.  10. 
Infinite  wisdom  beiag  that  property  of  the  divine  natm^e  whereby 
all  the  actings  of  it  are  disposed  and  regulated,  suitably  unto  his  own 
glory,  in  all  his  divine  excellencies — he  cannot  but  delight  in  all  the 
acts  of  it.  Even  amongst  men — whose  wisdom  compared  with  that 
of  God  is  folly  itself — ^yet  is  there  nothing  wherein  they  have  a  real 
rational  complacency,  suitable  unto  the  principles  of  their  nature, 
but  in  such  actings  of  that  wisdom  which  they  have  (and  such  as  it 
is)  towards  the  proper  ends  of  theii'  being  and  duty.  How  much 
more  doth  God  delight  himself  in  the  infinite  perfection  of  his  own 
wisdom,  and  its  eternal  acting  for  the  representation  of  all  the  glo- 
rious excellencies  of  his  nature !  Such  are  his  counsels  concerning 
the  salvation  of  the  church  by  Jesus  Christ ;  and  because  they  were 
all  laid  in  him  and  with  him,  therefore  is  he  said  to  be  his  "  delight 
continually  before  the  world  was."  This  is  that  which  is  proposed 
as  the  object  of  our  admiration,  Rom.  xi.  33-36. 


INFINITE  GOODNESS  OF  DIVINE  COUNSELS.  59 

2.  They  are  acts  of  infinite  goodness,  whereon  the  divine  nature 
cannot  but  be  infinitely  delighted  in  them.  As  wisdom  is  the 
directive  principle  of  all  divine  operations,  so  goodness  is  the 
communicative  principle  that  is  effectual  in  them.  He  is  good, 
and  he  doth  good — yea,  he  doth  good  because  he  is  good,  and  for 
no  other  reason — not  by  the  necessity  of  nature,  but  by  the 
intervention  of  a  free  act  of  his  will.  His  goodness  is  absolutely 
infinite,  essentially  perfect  in  itself;  which  it  could  not  be  if  it 
belonged  unto  it,  naturally  and  necessarily,  to  act  and  communicate 
itself  unto  any  thing  without  God  himself.  The  divine  nature  is 
eternally  satisfied  in  and  with  its  own  goodness ;  but  it  is  that 
principle  which  is  the  immediate  fountain  of  all  the  communications 
of  good  unto  others,  by  a  free  act  of  the  will  of  God.  So  when 
Moses  desked  to  see  his  glory,  he  tells  him  that  "  he  will  cause  all 
his  goodness  to  pass  before  him,  and  would  be  gracious  unto  whom 
he  would  be  gracious :  "  Exod.  xxxiii.  19.  All  divine  operations 
— in  the  sracious  communication  of  God  himself — are  from  his 
goodness,  by  the  intervention  of  a  free  act  of  his  will.  And  the 
greatest  exercise  and  emanation  of  divine  goodness,  was  in  these 
holy  counsels  of  God  for  the  salvation  of  the  church  by  Jesus 
Christ.  For  whereas  in  all  other  effects  of  his  goodness  he  gives 
of  his  own,  herein  he  gave  himself,  in  taking  our  nature  upon  him. 
And  thence,  as  he  expresseth  the  design  of  man  in  his  fall,  as 
upbraiding  him  with  folly  and  ingratitude,  "  Behold,  the  man  is 
become  as  one  of  us,"  Gen.  iii.  22,  we  may,  with  all  humble 
thankfulness,  express  the  means  of  our  recovery,  "  Behold,  God  is 
become  like  one  of  us,"  as  the  apostle  declares  it  at  large,  Phil, 
ii.  6-8.  It  is  the  nature  of  sincere  goodness — even  in  its  lowest 
degree — above  all  other  habits  or  principles  of  nature,  to  give  a 
delight  and  complacency  unto  the  mind  in  the  exercise  of  itself, 
and  communication  of  its  effects.  A  good  man  doth  both  delight 
in  doing  good,  and  hath  an  abundant  reward  for  the  doing  it,  in 
the  doing  of  it.  And  what  shall  we  conceive  concerning  eternal, 
absolute,  infinite,  perfect,  unmixed  goodness,  acting  itself  in  the 
highest  instance  (in  an  effect  cognate  and  like  unto  it)  that  it  can 
extend  unto  !  So  was  it  in  the  counsels  of  God,  concerning  the 
incarnation  of  his  Son  and  the  salvation  of  the  church  thereby. 
No  heart  can  conceive,  no  tongue  can  express,  the  least  portion  of 
that  ineffable  delight  of  the  holy,  blessed  God,  in  these  counsels, 
wherein  he  acted  and  expressed  unto  the  utmost  his  oa\ti  essential 
goodness.  Shall  a  liberal  man  devise  liberal  things,  because  they 
are  suited  unto  his  inclination  ?  shall  a  good  man  find  a  secret 
refi-eshment  and  satisfaction  in  the  exercise  of  that  low,  weak, 
imperfect,  mixed  goodness,  that  his  nature  is  inlaid  withal? — and 


60  THE  PERSON  OF  CHRIST. 

shall  not  He  whose  goodness  is  essential  unto  him — whose  being 
it  is,  and  in  whom  it  is  the  immediate  principle  of  communicating 
himself  unto  others — be  infinitely  delighted  in  the  highest  exercise 
of  it  which  divine  wisdom  did  direct  ? 

The  effect  of  these  eternal  counsels  of  God  in  future  glory  is 
reserved  for  them  that  do  believe ;  and  therein  will  there  be  the 
nearest  manifestation  of  the  glory  of  God  himself  unto  them,  when 
he  "  shall  be  glorified  in  his  saints,"  and  eternally  "  admired  in  all 
that  beheve."  But  the  blessed  delight  and  satisfaction  of  God, 
was,  and  is,  in  those  counsels  themselves,  as  they  were  acts  of  his 
infinite  wisdom  and  goodness.  Herein  was  the  Lord  Christ  his 
"  delight  continually  before  the  foundation  of  the  world," — in  that 
in  him  were  all  these  counsels  laid,  and  through  him  were  they  all 
to  be  accomplished.  The  constitution  of  his  person  was  the  only 
way  whereby  divine  wisdom  and  goodness  would  act  and  com- 
municate of  themselves  unto  mankind — in  which  actings  are  the 
eternal  delight  and  complacency  of  the  Divine  Being. 

3.  Love  and  grace  have  the  same  influence  into  the  counsels  of 
God,  as  wisdom  and  goodness  have.  And,  in  the  Scripture  notion 
of  these  things,  they  superadd  unto  goodness  this  consideration — - 
that  their  object  is  sinners,  and  those  that  are  unworthy.  God 
doth  universally  communicate  of  his  goodness  unto  all  his  crea- 
tures, though  there  be  an  especial  exercise  of  it  towards  them  that 
believe.  But  as  unto  his  love  and  grace,  as  they  are  peculiar 
unto  his  elect — the  church  chosen  in  Christ  before  the  foundation  of 
the  world — so  they  resjject  them  j^rimarily  in  a  lost,  undone  con- 
dition by  sin.  "  God  commendeth  his  love  toward  us,  in  that, 
while  we  were  yet  sinners,  Christ  died  for  us :  "  Rom.  v.  8.  "  God 
is  love,"  saith  the  apostle.  His  nature  is  essentially  so.  And  the 
best  conception  of  the  natural  internal  actings  of  the  holy  persons, 
is  love  ;  and  all  the  acts  of  it  are  full  of  delight.  This  is,  as  it  were, 
the  womb  of  all  the  eternal  counsels  of  God,  which  renders  his 
complacency  in  them  ineffable.  Hence  doth  he  so  wonderfully 
express  his  delight  and  complacency  in  the  actings  of  his  love 
towards  the  church :  "  The  Lord  thy  God  in  the  midst  of  thee  is 
mighty ;  he  will  save,  he  will  rejoice  over  thee  with  joy ;  he  will 
rest  in  his  love  ;  he  will  joy  over  thee  with  singing:"  Zeph.  iii.  17. 
The  reason  why,  in  the  salvation  of  the  church,  he  rejoiceth  with 
joy  and  joyeth  with  singing — the  highest  expression  of  divine  com- 
placency— is  because  he  resteth  in  his  love,  and  so  is  pleased  in  the 
exercise  of  its  effects. 

But  we  must  return  to  manifest  in  particular  how  all  these 
counsels  of  God  were  laid  in  the  person  of  Christ — to  which  end 
the  things  ensuing  may  be  distinctly  considered. 


DIVINE  COUNSELS  LAID  IN  CHRIST's  PERSON.  61 

1.  God  made  all  things,  in  the  beginning,  good,  exceeding  good. 
The  whole  of  his  work  was  disposed  into  a  perfect  harmony,  beauty, 
and  order,  suited  unto  that  manifestation  of  his  own  glory  which 
he  designed  therein.  And  as  all  things  had  their  own  individual 
existence,  and  operations  suited  unto  their  being,  and  capable  of 
an  end,  a  rest,  or  a  blessedness,  congruous  unto  their  natures  and 
operations — so,  in  the  various  respects  which  they  had  each  to  other, 
in  their  mutual  supplies,  assistances,  and  co-operation,  they  all 
tended  unto  that  ultimate  end — his  eternal  glory.  For  as,  in 
their  beings  and  existence,  they  v/ere  effects  of  infinite  power — so 
were  their  mutual  respects  and  ends  disposed  in  infinite  -wisdom. 
Thereon  were  the  eternal  power  and  Avisdom  of  God  glorified  in 
them ;  the  one  in  their  production,  the  other  in  their  disposal  into 
their  order  and  harmony.  Man  was  a  creature  that  God  made,  that 
by  him  he  might  receive  the  gioiy  that  he  aimed  at  in  and  by  the 
whole  inanimate  creation — both  that  below,  which  was  for  his  use, 
and  that  above,  which  was  for  his  contemplation.  This  was  the  end 
of  our  nature  in  its  oricnnal  constitution.  Thereunto  are  we  again 
restored  in  Christ :  James  i.  18 ;  Ps.  civ.  24,  cxxxvi.  5  ;  Rom.  i.  20. 

2.  God  was  pleased  to  permit  the  entrance  of  sin,  both  in  heaven 
above  and  in  earth  beneath,  whereby  this  whole  order  and  harmony 
was  disturbed.  There  are  yet  characters  of  divine  power,  wisdom, 
and  goodness,  remaining  on  the  works  of  creation,  and  inseparable 
from  their  beings.  But  the  primitive  glory  that .  was  to  redound 
unto  God  by  them — especially  as  unto  all  things  here  below — was 
from  the  obedience  of  man,  unto  whom  they  were  put  in  subjection. 
Their  good  estate  depended  on  their  subordination  unto  him  in  a 
way  of  natural  use,  as  his  did  on  God  in  the  way  of  moral  obedience : 
Gen.  i.  26,  28 ;  Ps.  viii.  6-8.  Man,  as  was  said,  is  a  creature  which 
God  made,  that  by  him  he  might  receive  the  glory  that  he  aimed  at 
in  and  by  the  whole  inanimate  creation.  This  was  the  end  of  our 
nature  in  its  original  constitution.  Thereimto  are  we  again  restored 
in  Christ :  James  L  18.  But  the  entrance  of  sin  cast  all  this 
order  into  confusion,  and  brought  the  curse  on  all  things  here  below. 
Hereby  were  they  deprived  of  that  estate  wherein  they  were  declared 
exceeding  good,  and  cast  into  that  of  vanity — under  the  burden 
whereof  they  groan,  and  will  do  so  to  the  end:  Gen.  iii.  17, 18; 
Rom.  viii.  20,  21.  And  these  things  we  must  again  consider 
afterward. 

3.  Divine  wisdom  was  no  way  surprised  with  this  disaster.  God 
had,  from  all  eternity,  laid  in  provisions  of  counsels  for  the  recovery 
of  all  things  into  a  better  and  more  peimanent  estate  than  what 
was  lost  by  sin.  This  is  the  dvd-^v^ig,  the  airox-ardaraen;  rravruv,  the 
revivification,  the  restitution  of  all  things.  Acts  iii.  19,  21 ;  the 


62  THE  PERSON  OF  CHRIST. 

amxiipaXaiusig,  or  the  gathering  all  things  in  heaven  and  earth  into 
a  new  head  in  Christ  Jesus  :  Eph.  i.  10.  For  although,  it  may  be, 
there  is  more  of  curiosity  than  of  edification  in  a  scrupulous  inquiry 
into  the  method  or  order  of  God's  eternal  decrees  or  counsels,  and 
the  disposal  of  them  into  a  subserviency  one  unto  another ;  yet  this 
is  necessary  from  the  infinite  wisdom,  prescience,  and  immutability 
of  God — that  he  is  surprised  with  nothing,  that  he  is  put  unto  no 
new  counsels,  by  any  events  in  the  works  of  creation.  All  things 
were  disposed  by  him  into  those  ways  and  methods — and  that 
from  eternity — which  conduce  unto,  and  certainly  issue  in,  that 
glory  which  is  ultimately  intended.  For  as  we  are  careful  to  state 
the  eternal  decrees  of  God,  and  the  actual  operations  of  his  jorovi- 
dence,  so  as  that  the  liberty  of  the  will  of  man,  as  the  next  cause  of 
all  his  moral  actions,  be  not  infringed  thereby — so  ought  we  to  be 
careful  not  to  ascribe  such  a  sacrilegious  liberty  unto  the  mils  of 
any  creatures,  as  that  God  should  be  surprised,  imposed  on,  or 
changed  by  any  of  their  actings  whatever.  For  "  known  unto  him 
are  all  his  works  from  the  foundation  of  the  world,"  and  with  him 
there  is  neither  "  variableness  nor  shadow  of  turning." 

4.  There  were,  therefore,  eternal  counsels  of  God,  whereby  he  dis- 
posed all  things  into  a  new  order,  unto  his  own  glory,  in  the  sancti- 
fication  and  salvation  of  the  church.  And  of  them  two  things  may 
be  considered  :  (1.)  Their  original ;  (2.)  The  design  of  their  accom- 
plishment. 

(1.)  Their  first  spring  or  original  was  in  the  divine  will  and  wisdom 
alone,  without  respect  unto  any  external  moving  cause.  No  reason 
can  be  given,  no  cause  be  assigned,  of  these  counsels,  but  the  will  of 
God  alone.  Hence  are  they  called  or  described,  by — the  "  good  plea- 
sure which  he  purposed  in  himself ;"  (Eph.  i.  9  ;)  "  the  pui-pose  of 
him  who  worketh  all  things  according  to  the  counsel  of  his  own  will : " 
verse  11.  "  Who  hath  known  the  mind  of  the  Lord?  or  who  hath 
been  his  counsellor  ?  or  who  hath  first  given  unto  him,  and  it  shall 
be  recompensed  unto  him  again  ?  For  of  him,  and  through  him, 
and  to  him,  are  all  things:"  Rom.  xi.  84-36.  The  incarnation  of 
Christ,  and  his  mediation  thereon,  were  not  the  procuring  cause  of 
these  eternal  counsels  of  God,  but  the  effects  of  them,  as  the  Scrip- 
ture constantly  declares.  But,  (2.)  The  design  of  their  accomphsh- 
ment  was  laid  in  the  person  of  the  Son  alone.  As  he  was  the  essen- 
tial wisdom  of  God,  all  things  were  at  first  created  by  him.  But  - 
upon  a  prospect  of  the  ruin  of  all  by  sin,  God  would  in  and  by  him 
— as  he  was  fore-ordained  to  be  incarnate — restore  all  things.  The 
whole  counsel  of  God  unto  this  end  centred  in  him  alone.  Hence 
their  foundation  is  rightly  said  to  be  laid  in  him,  and  is  declared  so 
to  be  by  the  apostle  :  Eph.  i.  4.     For  the  spring  of  the  sanctification 


DIVINE  COUNSELS  IN  CHRIST  AS  THE  IMAGE  OF  GOD.  63 

and  salvation  of  the  church  hes  in  election,  the  decree  whereof  com- 
priseth  the  counsels  of  God  concerning  them.  Herein,  God  from  the 
beginning  "chooseth  us  unto  salvation  through  sanctification  of 
the  Spirit ;"  (2  Thess.  ii.  13  ;)  the  one  being  the  end  he  designeth, 
the  other  the  means  and  way  thereof.  But  this  he  did  in  Christ ; 
"  he  chooseth  us  in  him  before  the  foundation  of  the  world,  that  we 
should  be  holy  and  without  blame  before  him  in  love;"  that  is, 
"  unto  salvation  through  sanctification  of  the  Spirit."  In  him  we 
were  not  actually,  nor  by  faith,  before  the  foundation  of  the  world  ;  yet 
were  we  then  chosen  in  him,  as  the  only  foundation  of  the  execution 
of  all  the  counsels  of  God  concerning  our  sanctification  and  salvation. 

Thus  as  all  things  were  originally  made  and  created  by  him,  as  he 
was  the  essential  wisdom  of  God — so  all  things  are  renewed  and 
recovered  by  him,  as  he  is  the  provisional  wisdom  of  God,  in  and  by 
his  incarnation.  Therefore  are  these  things  put  together  and  com- 
pared unto  his  glory.  He  "  is  the  image  of  the  invisible  God,  the 
first-born  of  every  creature  :  for  by  him  were  all  things  created  that 
are  in  heaven,  and  that  are  in  earth,  visible  and  invisible ;  ....  all 
tilings  were  created  by  him  and  for  him  :  and  he  is  before  all  things, 
and  by  him  all  things  consist :  and  he  is  the  head  of  the  body,  the 
church  ;  who  is  the  beginning,  the  first-bom  from  the  dead  ;  that  in 
all  things  he  might  have  the  pre-eminence  :"  Col.  i.  15-18. 

Two  things,  as  the  foundation  of  what  is  ascribed  unto  the  Lord 
Christ  in  the  ensuing  discourse,  are  asserted:  verse  15. — (1.)  That 
he  is  "  the  image  of  the  invisible  God."  (2.)  That  he  is  "  the  first- 
bom  of  every  creature;"  things  seeming  very  distant  in  themselves, 
but  gloriously  united  and  centring  in  his  person. 

(1.)  He  is  "  the  image  of  the  invisible  God;"  or,  as  it  is  elsewhere 
expressed,  he  is  "  in  the  form  of  God" — his  essential  form,  for  other 
form  there  is  none  in  the  divine  nature — the  "  brightness  of  the 
glory,  and  the  express  image  of  the  Father's  person."  And  he  is 
called  here  the  "  invisible  God,"  not  absolutely  with  respect  unto  his 
essence,  though  it  be  most  true — the  divine  essence  being  absolutely 
invisible,  and  that  equally,  whether  considered  as  in  the  Father  or 
in  the  Son — but  he  is  called  so  with  respect  unto  his  counsels,  his 
will,  his  love,  and  his  grace.  For  so  none  hath  seen  him  at  any 
time ;  but  the  only-begotten,  which  is  in  the  bosom  of  the  Father,  he 
declares  him:  John  i.  18.  As  he  is  thus  the  essential,  the  eter- 
nal image  of  the  invisible  God,  his  wisdom  and  power — ^the  efficiency 
of  tlie  first  creation,  and  its  consistence  being  created,  is  ascribed 
unto  him:  "  By  him  were  all  things  created,  that  are  in  heaven,  and 
that  are  in  earth,  visible  and  invisible : "  Col.  i.  1 7.  And  because  of 
the  gTeat  notions  and  apprehensions  that  were  then  in  the  world — 
especially  among  the  Jews,  unto  whom  the  apostle  had  respect  in 


64  THE  PEKSON  OF  CHRIST. 

this  epistle — of  tlie  greatness  and  glory  of  the  invisible  part  of  the 
creation  in  heaven  above,  he  mentions  them  in  particular,  under  the 
most  glorious  titles  that  any  could,  or  then  did,  ascribe  unto  them — 
"  Whether  they  be  thrones,  or  dominions,  or  principalities,  or  powers  ; 
all  things  were  created  by  him,  and  for  him ; " — the  same  expression 
that  is  used  of  God  absolutely:  Rom.  xi.  36;  Rev.  iv.  11.  Add 
hereunto  those  other  places  to  this  purpose,  John  i.  1-3;  Heb.  i. 
1-3;  and  those  that  are  not  under  the  efficacy  of  spiritual  infatua- 
tions, cannot  but  admire  at  the  power  of  unbelief,  the  blind- 
ness of  the  minds  of  men,  and  the  craft  of  Satan,  in  them  who 
deny  the  divine  nature  of  Jesus  Christ.  For  whereas  the  apostle 
plainly  affirms,  that  the  works  of  the  creation  do  demonstrate  the 
eternal  power  and  Godhead  of  him  by  whom  they  were  created; 
(Rom.  i.  19,  20;)  and  not  only  so,  but  it  is  uncontrollably  evident 
in  the  light  of  nature :  it  being  so  directly,  expressly,  frequently 
affirmed,  that  all  things  whatever,  absolutely,  and  in  their  distri- 
butions mto  heaven  and  earth,  with  the  things  contained  respec- 
tively in  them,  were  made  and  created  by  Christ — it  is  the  highest 
rebeUion  against  the  light  and  teachings  of  God,  to  disbelieve  his 
divine  existence  and  power. 

(2.)  Again  it  is  added,  that  he  is  "  the  first-bom  of  every  creature;" 
which  principally  respects  the  new  creation,  as  it  is  declared  :  (verse 
18 :)  "  He  is  the  head  of  the  body,  the  church;  who  is  the  begin- 
ning, the  first-bom  from  the  dead ;  that  in  all  things  he  might  have 
the  pre-eminence."  For  in  him  were  all  the  counsels  of  God  laid 
for  the  recovery  of  all  things  unto  himself — as  he  was  to  be  incar- 
nate. And  the  accomplishment  of  these  counsels  of  God  by  him 
the  apostle  declares  at  large  in  the  ensuing  verses.  And  these  things 
are  both  conjoined  and  composed  in  this  place.  As  God  the  Father 
did  nothing  in  the  first  creation  but  by  him — as  his  eternal  wisdom ; 
(John  L  3;  Heb.  i.  2;  Prov.  viii. ;)  so  he  designed  nothing  in  the 
new  creation,  or  restoration  of  all  things  unto  his  glory,  but  in  him 
— as  he  was  to  be  incarnate.  Wherefore  in  his  person  were  laid  all 
the  foundation  of  the  counsels  of  God  for  the  sanctification  and 
salvation  of  the  church.  Herein  he  is  glorified,  and  that  in  a  way 
unspeakably  exceeding  all  that  glory  which  would  have  accrued  unto 
him  from  the  first  creation,  had  all  things  abode  in  their  primitive 
constitution. 

His  person,  therefore,  is  the  foundation  of  the  church — the  great 
mystery  of  godliness,  or  the  religion  we  profess — the  entire  life  and 
soul  of  all  spiritual  truth — in  that  all  the  counsels  of  the  wisdom, 
grace,  and  goodness  of  God,  for  the  redemption,  vocation,  sanctifica- 
tion, and  salvation  of  the  church,  were  aU  laid  in  him,  and  by  him 
were  all  to  be  accompHshed. 


GOD  IN  HIS  OWN  NATURE  INCOMPREHENSIBLE.  65 

CHAPTER  V. 

The  Person  of  Christ  the  great  Representative  of  God  and  his  Will. 

What  may  be  known  of  God,  is, — his  nature  and  existence,  with 
the  holy  counsels  of  his  will.  A  representation  of  them  unto  us  is 
the  foundation  of  all  religion,  and  the  means  of  our  conformity  unto 
him — wherein  our  present  duty  and  future  blessedness  do  consist. 
For  to  know  God,  so  as  thereby  to  be  made  like  unto  him,  is  the 
chief  end  of  man.  This  is  done  perfectly  only  in  the  person  of 
Christ,  all  other  means  of  it  being  subordinate  thereunto,  and  none 
of  them  of  the  same  nature  therewithal.  The  end  of  the  "Word 
itself,  is  to  instruct  us  in  the  knowledge  of  God  in  Christ.  That, 
therefore,  which  I  shall  now  demonstrate,  is,  that  in  the  person  and 
mediation  of  Christ  (which  are  inseparable,  in  all  the  respects  of  faith 
unto  him)  there  is  made  unto  us  a  blessed  representation  of  the 
glorious  properties  of  the  divine  nature,  and  of  the  holy  counsels 
of  the  will  of  God.  The  first  of  these  I  shall  speak  unto  in  this 
chapter — the  other,  in  that  which  ensues;  wherein  we  shall  mani- 
fest how  all  divine  truths  do  centre  in  the  person  of  Christ.  And 
the  consideration  of  sundry  things  is  necessary  unto  the  explication 
hereof 

1.  God,  in  his  own  essence,  being,  and  existence,  is  absolutely 
incomprehensible.  His  nature  being  immense,  and  all  his  holy 
properties  essentially  infinite,  no  creature  can  directly  or  perfectly 
comprehend  them,  or  any  of  them.  He  must  be  infinite  that  can 
perfectly  comprehend  that  which  is  infinite;  wherefore  God  is  per- 
fectly known  unto  himself  only — but  as  for  us,  how  little  a  portion 
is  heard  of  him  !  Hence  he  is  called  "  The  invisible  God,"  and  said 
to  dwell  in  "  light  inaccessible."  The  subsistence  of  his  most  single 
and  simple  nature  in  three  distinct  persons,  though  it  raises  and 
ennobles  faith  in  its  revelation,  yet  it  amazeth  reason  which  would 
trust  to  itself  in  the  contemplation  of  it — whence  men  grow  giddy 
who  will  own  no  other  guide,  and  are  carried  out  of  the  way  of  truth. 
"  No  man  hath  seen  God  at  any  time ;  the  only-begotten  Son,  who  is 
in  the  bosom  of  the  Father,  he  hath  declared  him:"  John  i.  18; 
1  Tim.  vi.  16. 

2.  Therefore,  we  can  have  no  direct  intuitive  notions  or  apprehen- 
sions of  the  divine  essence,  or  its  properties.  Such  knowledge  is  too 
wonderful  for  us.  Whatever  is  pleaded  for  an  intellectual  vision  of 
the  essence  of  God  in  the  light  of  glory,  yet  none  pretend  unto  a 
possibility  of  axi  immediate,  fuU  comprehension  of  it.     But,  in  our 


66  THE  PERSON  OF  ClIKLST. 

present  state,  God  is  unto  us,  as  lie  was  unto  Moses  under  all  the 
external  manifestations  of  his  glory,  "  in  thick  darkness : "  Exod. 
XX.  21.  All  the  rational  conceptions  of  the  minds  of  men  are 
swallowed  up  and  lost,  when  they  wovild  exercise  themselves  directly 
on  that  which  is  absolutely  immense,  eternal,  infinite.  When  we 
say  it  is  so,  we  know  not  what  we  say,  but  only  that  it  is  not  other- 
wise. What  we  deny  of  God,  we  know  in  some  measure — but  what 
we  afii'm,  we  know  not;  only  we  declare  what  we  believe  and  adore. 
"  Neque  sensus  est  ejus,  neque  phantasia,  neque  opinio,  nee  ratio, 
nee  scientia,"  says  Dionys.  De  Divin.  Nomine,  1.  We  have  no 
means — no  corporeal,  no  intellectual  instrument  or  power — for  the 
comprehension  of  him;  nor  hath  any  other  creature:  'E-rs/  ahrh  oTsp 
lariv  0  Qihg,  oh  [lovov  irpotpriTai,  aXX'  ovds  ayysXoi  iJdov,  o'jts  ap^dyys'koi' 
aXX'  luv  spuTTjgrii  avTovg,  axoxjffri  'TTspi  /m'iv  rT^g  ovSiag  ouSb  a-Troxpivo^Bvovg' 
do^a  ds  Iv  v-^isroig  [lovov  ahovrag  rw  Qsui'  %av  ntapa  ruv  "KBpovlSi/jj  7]  ruv 
2ipa(pi/j,  S'Tridu/j^Tjarig  ri  /xaSsTv,  to  /juvffrixhv  rov  ayias/xov  fLsXog  d/iovffrj,  xai 
on  'ffX/iprig  6  oupavog  xai  rj  yri  Trig  ^o'^IS  auroD. — "For  that  which  is 
God  "  (the  essence  of  God)  "  not  only  have  not  the  prophets  seen, 
but  neither  the  angels  nor  the  archangels.  If  thou  wilt  inquire 
of  them,  thou  shalt  hear  notliing  of  the  substance  of  God,  but 
only  hear  them  say,  '  Glory  to  God  in  the  highest.'  If  thou  askest 
the  cherubim  and  seraphim,  thou  shalt  only  hear  the  praise  of 
holiness,  'The  whole  earth  is  full  of  his  glory,'"  says  Chrysosiom, 
on  John  i.  18.  That  God  is  in  himself  absolutely  incomprehen- 
sible unto  us,  is  a  necessary  eifect  of  our  infinite  distance  from  him. 
But  as  he  externally  represents  himself  unto  us,  and  by  the  notions 
which  are  ingenerated  in  us  by  the  effects  of  his  properties,  are  our 
conceptions  of  him :  Ps.  xix.  1 ;  Rom.  i.  20.  This  is  declared  in  the 
answer  given  unto  that  request  of  Moses:  "  I  beseech  thee,  show  me 
thy  glory : "  Exod.  xxxiii.  18.  Moses  had  heard  a  voice  speaking  unto 
him,  but  he  that  spake  was  "  in  thick  darkness" — he  saw  him  not. 
Glorious  evidences  he  gave  of  his  majestatical  presence,  but  no 
appearance  was  made  of  his  essence  or  person.  Hereon  Moses 
desireth,  for  the  full  satisfaction  of  his  soul,  (as  the  nearer  any  one 
is  unto  God  the  more  earnest  will  be  his  desire  after  the  full  fruition 
of  him,)  that  he  might  have  a  sight  of  his  glory — not  of  that  created 
glory  in  the  tokens  of  his  presence  and  power  which  he  had  beheld, 
but  of  the  uncreated  glory  of  his  essence  and  being.  Through  a 
transport  of  love  to  God,  he  would  have  been  in  heaven  whilst  he 
was  on  the  earth ;  yea,  desired  more  than  heaven  itself  "will  afford,  if 
he  would  have  seen  the  essence  of  God  with  Ms  corporeal  eyes.  In 
answer  hereunto  God  tells  him,  that  he  cannot  see  his  face  and 
live;  none  can  have  either  bodily  sight  or  direct  mental  intuition 
of  the  Divine  Being.     But  this  I  will  do,  saith  God,  "  I  will  make 


SOURCES  OF  OUE  KNOWLEDGE  OF  GOD.  67 

my  glory  pass  before  thee,  and  tlaou  shalt  see  my  back  parts:"  Exod. 
xxxiii.  18-23,  &c.  This  is  all  that  God  would  grant,  viz.,  such 
external  representations  of  himself,  in  the  proclamation  of  his  name, 
and  created  appearances  of  his  glory,  as  we  have  of  a  man  whose 
back  parts  only  we  behold  as  he  passeth  by  us.  But  as  to  the  being 
of  God,  and  his  subsistence  in  the  Trinity  of  persons,  we  have  no 
direct  intuition  into  them,  much  less  comprehension  of  them. 

3.  It  is  .evident,  therefore,  that  our  conceptions  of  God,  and  of  the 
glorious  properties  of  his  nature,  are  both  ingenerated  in  us  and 
regulated,  under  the  conduct  of  divine  revelation,  by  reflections  of 
his  glory  on  other  thmgs,  and  representations  of  his  divine  excellen- 
cies in  the  effects  of  them.  So  the  invisible  things  of  God,  even 
his  eternal  power  and  Godhead,  are  clearly  seen,  being  manifested 
and  understood  by  the  things  that  are  made  :  Rom.  i.  20.  Yet 
must  it  be  granted,  that  no  mere  creature,  not  the  angels  above,  not 
the  heaven  of  heavens,  are  meet  or  able  to  receive  upon  them  such 
characters  of  the  divine  excellencies,  as  to  be  a  complete,  satisfactory 
representation  of  the  being  and  properties  of  God  unto  us.  They 
are  all  finite  and  limited,  and  so  cannot  properly  represent  that 
which  is  infinite  and  immense.  And  this  is  the  true  reason  why  all 
worship  or  religious  adoration  of  them  is  idolatry.  Yet  are  there 
such  effects  of  God's  glory  in  them,  such  impressions  of  divine 
excellencies  upon  them,  as  we  cannot  comprehend  nor  search  out 
unto  perfection.  How  little  do  we  conceive  of  the  nature,  glory, 
and  power  of  angels !  So  remote  are  we  from  an  immediate  com- 
prehension of  the  uncreated  glory  of  God,  as  that  we  cannot  fully 
apprehend,  nor  conceive  aright,  the  reflection  of  it  on  creatures  in 
themselves  finite  and  limited.  Hence,  they  thought  of  old,  when 
they  had  seen  an  angel,  that  so  much  of  the  divine  perfections  had 
been  manifested  unto  them  that  thereon  they  must  die :  Judges 
xiii.  21,  22.  Howbeit,  they  [the  angels]  come  infinitely  short  of 
making  any  complete  representation  of  God;  nor  is  it  otherwise  with 
any  creature  whatever. 

4.  Mankind  seem  to  have  always  had  a  common  apprehension 
that  there  was  need  of  a  nearer  and  more  full  representation  of  God 
unto  them,  than  was  made  in  any  of  the  works  of  creation  or  provi- 
dence. The  heavens,  indeed,  declared  his  glory,  and  the  firmament 
always  showed  his  handy-work — the  invisible  things  of  his  eternal 
power  and  Godhead  were  continually  made  known  by  the  things 
that  are  made ;  but  men  generally  miscarried  and  missed  it  in  the 
contemplation  of  them,  as  the  apostle  declares,  Rom.  i.  For  still 
they  were  influenced  by  a  common  presumption,  that  there  must  be 
a  nearer  and  more  evident  manifestation  of  God — that  made  by 
the  works  of  creation  and  providence  being  not  sufficient  to  guide 

VOL.  L — 13 


68  THE  PERSON  OF  CHRIST, 

tliem  unto  him.  But  in  the  pursuit  hereof  they  utterly  ruined 
themselves ;  they  would  do  what  God  had  not  done.  By  common 
consent  they  framed  representations  of  God  unto  themselves ;  and 
were  so  besotted  therein,  that  they  utterly  lost  the  benefit  which 
they  might  have  received  by  the  manifestation  of  him  in  the  works 
of  the  creation,  and  took  up  with  most  foolish  imaginations.  •  For 
whereas  they  might  have  learned  from  thence  the  being  of  God,  his 
infinite  wisdom,  power,  and  goodness — viz.,  in  the  impressions  and 
characters  of  them  on  the  things  that  were  made — in  their  own 
representations  of  him,  they  "  changed  the  glory  of  the  invisible  God 
into  an  image  made  like  unto  corruptible  man,  and  to  birds,  and 
four-footed  beasts,  and  creeping  things : "  Rom.  i.  23.  Wherefore  this 
common  presumption — that  there  was  no  way  to  attain  a  due  sense 
of  the  Divine  Being  but  by  some  representation  of  it — though  true 
in  itself,  yet,  by  the  craft  of  Satan,  and  foolish  superstitions  of  the 
minds  of  men,  became  the  occasion  of  all  idolatry  and  flagitious 
wickedness  in  the  world.  Hence  were  all  those  Ivupdmai,  or  supposed 
"  illustrious  appearances "  of  their  gods,  which  Satan  deluded  the 
Gentiles  by ;  and  hence  were  all  the  ways  which  they  devised  to 
bring  God  into  human  nature,  or  the  likeness  of  it.  Wherefore,  in 
all  the  revelations  that  ever  God  made  of  himself,  his  mind  and  will, 
he  always  laid  this  practice  of  making  representations  of  him  under 
the  most  severe  interdict  and  prohibition.  And  this  he  did  evidently 
for  these  two  reasons  : — 

(1.)  Because  it  was  a  bold  and  foolish  intrenching  upon  his  pro- 
visional wisdom  in  the  case.  He  had  taken  care  that  there  should 
be  a  glorious  image  and  representation  of  himself,  infinitely  above 
what  any  created  wisdom  could  find  out.  But  as,  when  Moses  went 
into  the  mount,  the  Israelites  would  not  wait  for  his  return,  but 
made  a  calf  in  his  stead ;  so  mankind — refusing  to  wait  for  the  actual 
exhibition  of  that  glorious  image  of  himself  which  God  had  provided 
— broke  in  upon  his  wisdom  and  sovereignty,  to  make  some  of  their 
o^vn.  For  this  cause  was  God  so  provoked,  that  he  gave  them  up 
to  such  stupid  blindness,  that  in  those  things  wherein  they  thought 
to  show  themselves  wise,  and  to  bring  God  nearer  unto  them,  they 
became  contemptibly  foolish — abased  their  nature,  and  all  the  noble 
faculties  of  their  minds  unto  hell,  and  departed  unto  the  utmost 
distance  from  God,  whom  they  sought  to  bring  near  unto  them. 

(2.)  Because  nothing  that  can  fall  into  the  invention  or  imagina- 
tion of  men  could  make  any  other  but  false  representations  of  him, 
and  so  substitute  an  idol  in  his  place.  His  own  immediate  works 
have  great  characters  of  his  divine  excellencies  upon  them,  though 
unto  us  obscure  and  not  clearly  legible  without  the  light  of  revela- 
tion.    Somewhat  he  did,  of  old,  represent  of  his  glorious  presence — 


CHRIST  THE  ONLY  PERFECT  IMAGE  OF  THE  FATHER      69 

though  not  of  liis  being — in  the  visible  institutions  of  his  worship. 
But  all  men's  inventions  to  this  end,  which  are  neither  divine  works 
of  nature,  nor  divine  institutions  of  worship,  are  all  but  false  repre- 
sentations of  God,  and  therefore  accursed  by  him. 

Wherefore  it  is  granted,  that  God  hath  placed  many  characters  of 
his  divine  excellencies  upon  his  works  of  creation  and  providence — 
many  [characters]  of  his  glorious  presence  upon  the  tabernacle  and 
temple  of  old — but  none  of  these  things  ever  did  or  could  give  such 
a  representation  of  him  as  wherein  the  souls  of  men  might  fully 
acquiesce,  or  obtain  such  conceptions  of  him  as  might  enable  them  to 
worship  and  honour  him  in  a  due  manner.  They  cannot,  I  say — by 
all  that  may  be  seen  in  them,  and  learned  from  them — represent 
God  as  the  complete  object  of  all  our  affections,  of  all  the  actings  of 
our  souls  in  faith,  trust,  love,  fear,  obedience,  in  that  way  whereby  he 
may  be  glorified,  and  we  may  be  brought  unto  the  everlasting  fruition 
of  him.     This,  therefore,  is  yet  to  be  inquired  after.     Wherefore — 

5.  A  mere  external  doctrinal  revelation  of  the  divine  nature  and 
properties,  without  any  exemplification  or  real  representation  of  them, 
was  not  sufficient  unto  the  end  of  God  in  the  manifestation  of  himself. 
This  is  done  in  the  Scripture.  But  the  whole  Scripture  is  built  on 
this  foundation,  or  proceeds  on  this  supposition — that  there  is  a  real 
representation  of  the  divine  nature  unto  us,  which  it  declares  and 
describes.  And  as  there  was  such  a  notion  on  the  minds  of  all  men, 
that  some  representation  of  God,  wherein  he  might  be  near  unto 
them,  was  necessary — which  arose  from  the  consideration  of  the  in- 
finite distance  between  the  divine  nature  and  their  own,  which  allowed 
of  no  measures  between  them — so,  as  unto  the  event,  God  himself 
hath  declared  that,  in  his  own  way,  such  a  representation  was  need- 
ful— unto  that  end  of  the  manifestation  of  himself  which  he  de- 
signed.    For— 

6.  All  this  is  done  in  the  person  of  Christ.  He  is  the  complete 
image  and  perfect  representation  of  the  Divine  Being  and  excellen- 
cies. I  do  not  speak  of  it  absolutely,  but  as  God  proposeth  himself 
as  the  object  of  our  faith,  trust,  and  obedience.  Hence  it  is  God, 
as  the  Father,  who  is  so  peculiarly  represented  in  him  and  by  him ; 
as  he  says:  "  He  that  hath  seen  me  hath  seen  the  Father:"  John 
xiv.  9. 

Unto  such  a  representation  two  things  are  required: — (1.)  That 
all  the  properties  of  the  divine  nature — the  knowledge  whereof  is 
necessary  unto  our  present  obedience  and  future  blessedness — be 
expressed  in  it,  and  manifested  unto  us.  (2.)  That  there  be,  therein, 
the  nearest  approach  of  the  divine  nature  made  unto  us,  whereof  it 
is  capable,  and  which  we  can  receive.  And  both  these  are  found  in 
the  person  of  Christ,  and  therein  alone. 


70  THE  PERSON  OF  CHRIST. 

In  the  person  of  Christ  we  consider  both  the  constitution  of  it  in 
the  union  of  his  natures,  and  the  respect  of  it  unto  his  work  of 
mediation,  which  was  the  end  of  that  constitution.     And — 

(1.)  Therein,  as  so  considered,  is  there  a  blessed  representation 
made  unto  us  of  all  the  holy  properties  of  the  nature  of  God — of  his 
wisdom,  his  power,  his  goodness,  grace,  and  love,  his  righteousness, 
truth,  and  holiness,  his  mercy  and  patience.  As  this  is  affirmed  con- 
cerning them  all  in  general,  or  the  glory  of  God  in  them,  which  is 
seen  and  known  only  in  the  face  of  Christ,  so  it  were  easy  to  mani- 
fest the  same  concerning  every  one  of  them  in  particular,  by  express 
testimonies  of  Scripture.  But  I  shall  at  present  confine  myself  unto 
the  proofs  of  the  whole  assertion  which  do  ensue. 

(2.)  There  is,  therein,  the  most  incomprehensible  approach  of  the 
divine  nature  made  unto  ours,  such  as  all  the  imaginations  of  men 
did  ever  infinitely  fall  short  of — as  hath  been  before  declared.  In 
the  assumption  of  our  nature  into  personal  union  with  himself,  and 
our  cognation  unto  God  thereby,  with  the  union  which  believers  ob- 
tain with  him  thereon — ^being  one  in  the  Father  and  the  Son,  as 
the  Father  is  in  the  Son,  and  the  Son  in  the  Father,  (John  xvii. 
20,  21,) — there  is  the  nearest  approach  of  the  Divine  Being  unto  us 
that  the  nature  of  things  is  capable  of  Both  these  ends  were  de- 
signed in  those  representations  of  God  which  were  of  human  inven- 
tion ;  but  in  both  of  them  they  utterly  failed.  For,  instead  of  repre- 
senting any  of  the  glorious  properties  of  the  nature  of  God,  they 
debased  it,  dishonoured  it,  and  filled  the  minds  of  men  with  vile 
conceptions  of  it;  and  instead  of  bringing  God  nearer  unto  them, 
they  put  themselves  at  an  infinite  moral  distance  from  him.  But 
my  design  is  the  confirmation  of  our  assertions  from  the  Scripture. 

"  He  is  the  image  of  the  invisible  God:"  Col.  i.  15.  This  title  or 
property  of  "  invisible,"  the  apostle  here  gives  unto  God,  to  show 
what  need  there  was  of  an  image  or  representation  of  him  unto  us, 
as  well  as  of  one  in  whom  he  would  declare  the  counsels  of  his  will. 
For  he  intends  not  only  the  absolute  invisibility  of  his  essence,  but 
his  being  unknown  unto  us  in  himself  Wherefore,  (as  was  before 
observed,)  mankind  was  generally  prone  to  make  visible  representa- 
tions of  this  invisible  God,  that,  in  them,  they  might  contemplate  on 
him  and  have  him  present  with  them,  as  they  foolishly  imagined. 
Unto  the  craft  of  Satan  abusing  this  inclination  of  mankind,  idolatry 
owes  its  original  and  progress  in  the  world:  howbeit,  necessary  it  was 
that  this  invisible  God  should  be  so  represented  unto  us  by  some 
image  of  him,  as  that  we  might  know  him,  and  that  therein  he 
might  be  worshipped  according  unto  his  own  mind  and  will.  But 
this  must  be  of  his  own  contrivance — an  effect  of  his  own  infinite 
wisdom.     Hence,  as  he  absolutely  rejecteth  all  images  and  represen- 


PERSON  OF  CHRIST  THE  ESSENTIAL  IMAGE  OF  THE  FATHER.      71 

tations  of  him  of  men's  devisings,  (for  the  reasons  before  mentioned,) 
and  declares  that  the  honom*  that  any  should  think  would  thereby 
redound  unto  him  was  not  given  unto  him,  but  unto  the  devil ;  so 
that  which  he  hath  provided  himself,  unto  his  own  holy  ends  and 
purposes,  is  every  way  approved  of  him.  For  he  will  have  "  all  men 
honour  the  Son,  even  a.s  they  honour  the  Father;"  and  so  as  that  "  he 
who  honoureth  not  the  Son,  honoureth  not  the  Father:"  John 
v.  23. 

This  image,  therefore,  is  the  person  of  Christ;  "he  is  the  image 
of  the  invisible  God."  This,  in  the  first  place,  respects  the  divine 
person  absolutely,  as  he  is  the  essential  image  of  the  Father:  which 
must  briefly  be  declared. 

1.  The  Son  is  sometimes  said  to  be  h  Uarpi,  "  in  the  Father,"  and 
the  Father  in  the  Son :  "  Believest  thou  not  that  I  am  in  the  Father, 
and  the  Father  in  me?"  John  xiv.  10.  This  is  from  the  unity  or 
sameness  of  their  nature — for  he  and  the  Father  are  one:  John 
X.  30.  Thence  all  things  that  the  Father  hath  are  his,  (chap, 
xvi.  15,)  because  their  nature  is  one  and  the  same.  With  respect 
unto  the  divine  essence  absolutely  considered,  wherein  the  Father  is 
in  the  Son,  and  the  Son  in  the  Father,  the  one  cannot  be  said  to  be 
the  image  of  the  other.  For  he  and  the  Father  are  one;  and  one 
and  the  same  thing  cannot  be  the  image  of  itself,  in  that  wherem  it 
is  one. 

2.  The  Son  is  said  not  only  to  be  Iv  Uarpl,  "  in  the  Father,"  in  the' 
unity  of  the  same  essence;  but  also  vphg  rov  Jlaripa  or  Qihv,  "with  the 
Father,"  or  "  with  God,"  in  the  distinction  of  his  person :  "  The 
Word  was  with  God,  and  the  Word  was  God:"  John  i.  1.  "The 
Word  was  God,"  in  the  unity  of  the  divine  essence — and  "  the  Word 
was  with  God,"  in  its  distinct  personal  subsistence.  "  The  Word" — 
that  is,  the  person  of  the  Son,  as  distinct  from  the  Father — "  was 
with  God,"  or  the  Father.  And  in  this  respect  he  is  the  essential 
image  of  the  Father,  as  he  is  called  in  this  place,  and  Heb.  i.  3 ;  and 
that  because  he  partakes  of  all  the  same  divine  properties  with  the 
Father. 

But  although  the  Father,  on  the  other  side,  be  partaker  of  all  the 
essential  divine  properties  of  the  Son,  yet  is  not  he  said  to  be  the 
image  of  the  Son.  For  this  property  of  an  image  respects  not  the 
things  themselves,  but  the  manner  of  the  participation  of  them. 
Now  the  Son  receives  all  from  the  Father,  and  the  Father  nothing 
from  the  Son.  Whatever  belongs  unto  the  person  of  the  Son,  as  the 
person  of  the  Son,  he  receives  it  all  from  the  Father  by  eternal 
generation :  "  For  as  the  Father  hath  life  in  himself,  so  hath  he  given 
unto  the  Son  to  have  life  in  himself:"  John  v.  26.  He  is  therefore 
the  essential  image  of  the  Father,  because  all  the  properties  of  the 


72  THE  PEllSOM  OF  CHRIST. 

divine  nature  are  communicated  unto  liim  together  vfith.  personality 
— from  tlie  Fatlier. 

3.  In  his  incarnation,  the  Son  was  made  the  representative  image 
of  God  unto  us — as  he  was,  in  his  person,  the  essential  image  of  the 
Father,  by  eternal  generation.  The  invisible  God — whose  nature 
and  divine  excellencies  our  understandings  can  make  no  approach 
unto — doth  in  him  represent,  exhibit,  or  make  present  unto  our  faith 
and  spiritual  sense,  both  hhnself  and  all  the  glorious  excellencies  of 
his  nature. 

Wlierefore  our  Lord  Jesus  Christ,  the  Son  of  God,  may  be  con- 
sidered three  ways. 

1.  Merely  with  respect  unto  his  divine  nature.  This  is  one  and 
the  same  with  that  of  the  Father.  In  this  respect  the  one  is  not 
the  image  of  the  other,  for  both  are  the  same. 

2.  With  respect  unto  his  divine  person  as  the  Son  of  the  Father, 
the  only-begotten,  the  eternal  Son  of  God.  Thus  he  receives,  as 
his  personality,  so  all  divine  excellencies,  from  the  Father;  so  he  is 
the  essential  image  of  the  Father's  person. 

3.  As  he  took  our  nature  upon  him,  or  in  the  assumption  of  our 
nature  into  personal  union  with  iiimself,  in  order  unto  the  Avork  of 
his  mediation.  So  is  he  the  only  representative  image  of  God  unto 
us — in  whom  alone  we  see,  know,  and  learn  all  the  divine  excellen- 
cies— so  as  to  live  unto  God,  and  be  directed  unto  the  enjoyment  of 
him.     All  this  himself  instructs  vis  in. 

He  reflects  it  on  the  Pharisees,  as  an  effect  of  their  blindness  and 
ignorance,  tliat  they  had  neither  heard  the  voice  of  God  at  any 
time,  nor  seen  liis  shape:  John  v.  37.  And  in  opposition  here- 
unto he  tells  his  disciples,  that  they  had  known  the  Father,  and 
seen  him:  chap.  xiv.  7.  And  tlie  reason  he  gives  thereof  is,  because 
they  tliat  knew  him,  knew  the  Father  also.  And  when  one  of  his 
disciples,  not  yet  sufficiently  instructed  in  this  mystery,  replied, 
"  Lord,  sliow  us  the  Father,  and  it  sufficeth  us,"  (verse  8,)  his  answer 
is,  "  Have  I  been  so  long  time  with  you,  and  yet  hast  thou  not 
known  me?  he  that  hath  seen  me  hath  seen  the  Father:"  verse  9. 

Three  things  are  required  unto  the  justification  of  this  assertion. 

1.  That  the  Father  and  he  be  of  the  same  nature,  have  the  same 
.  essence  and  being.     For  otherwise  it  would  not  follow  that  he  who 

had  seen  him  had  seen  the  Father  also.  This  ground  of  it  he 
declares  in  the  next  verse :  "  The  Father  is  in  me,  and  I  am  in  the 
Father" — namely,  because  they  were  one  in  nature  and  essence  For 
the  divine  nature  being  simply  the  same  in  them  all,  the  divine 
persons  are  in  each  other,  by  virtue  of  the  oneness  of  that  nature. 

2.  That  he  be  distinct  from  him.  For  otherwise  there  cannot  be 
a  seeing  of  the  Father  by  the  seeing  of  him.     He  is  seen  in  the- Son 


THE  father's  glory  SEEN  IN  THE  SON.  73 

as  represented  by  him — as  liis  image — the  Word — the  Son  of  the 
Father,  as  he  was  with  God.  The  unity  of  nature  and  the  distinc- 
tion of  i^ersons  is  the  ground  of  that  assertion  of  our  Saviour :  "  He 
that  hath  seen  me,  hath  seen  the  Father  also." 

3.  But,  moreover,  the  Lord  Christ  hath  a  respect  herein  unto  hun- 
self,  in  his  entire  person  as  he  was  incarnate,  and  therein  unto  the 
discharge  of  his  mediatory  work.  "  Have  I  been  so  long  time  Avith 
you,  and  hast  thou  not  known  me?"  Whilst  he  was  with  them, 
dwelt  among  them,  conversed  Avith  them,  he  Avas  the  gi-eat  repre- 
sentative of  the  glory  of  God  unto  them.  And,  notAvithstanding  this 
particular  mistake,  they  did  then  see  his  glory,  "  the  glory  of  the 
only-begotten  of  the  Father  : "  John  i.  1 4.  And  in  him  was  mani- 
fested the  glory  of  the  Father.  He  "  is  the  image  of  the  invisible 
God."  In  him  God  was,  in  him  he  dwelt,  in  him  is  he  knoAvn,  in 
him  is  he  Avorshipped  according  unto  his  oaati  Avill,  m  him  is  there  a 
nearer  approach  made  unto  us  by  the  divine  nature  than  ever  could 
enter  into  the  heart  of  man  to  conceive.  In  the  constitution  of  his 
person — of  tAvo  natures,  so  infinitely  distinct  and  separate  in  them- 
selves— and  in  the  Avork  it  was  designed  unto,  the  Avisdom,  poAver, 
goodness,  love,  grace,  mercy,  holiness,  and  faithfuhiess  of  God,  are 
manifested  unto  us.  This  is  the  one  blessed  "  image  of  the  invisible 
God,"  Avherein  we  may  learn,  Avherein  we  may  contemplate  and 
adore,  all  his  divine  perfections. 

The  same  truth  is  testified  unto,  Heb.  i.  3.  God  spake  unto 
us  in  the  Son,  Avho  is  "the  brightness  of  his  glory,  and  the  express 
image  of  his  person."  His  divine  nature  is  here  included,  as  that 
AAdthout  Avhich  he  could  not  have  made  a  perfect  representation  of 
God  unto  us.  For  the  apostle  speaks  of  him,  as  of  him  "  by  Avhom 
the  worlds  were  made,"  and  Avho  "  upholdeth  all  things  by  the  Avord 
of  his  poAver."  Yet  doth  he  not  speak  of  him  absolutely  as  he  Avas 
God,  but  also  as  he  who  "  in  himself  purged  our  sins,  and  sat  doAvn 
at  the  right  hand  of  the  Majesty  on  high ;"  that  is,  in  his  whole 
person.  Herein  he  is  a'xaxiyaeix.a,  r^i  5o|jjg,  the  effulgency,  the  resplen- 
dency of  divine  glory,  that  Avherein  the  divine  glory  shines  forth  in 
an  evident  manifestation  of  itself  unto  us.  And  as  a  farther  expli- 
cation of  the  same  mystery,  it  is  added,  that  he  is  the  character  or 
"  express  image  "  of  the  person  of  the  Father.  Such  an  impression 
of  all  the  glorious  properties  of  God  is  on  him,  as  that  thereby  they 
become  legible  unto  all  them  that  believe. 

So  the  same  apostle  affirms  again  that  he  is  the  "  image  of  God," 
2  Cor.  iv.  4 ;  in  Avhat  sense,  and  unto  Avhat  end,  he  declares,  verse 
6 :  "  We  have  the  knoAvledge  of  the  glory  of  God  in  the  face  of 
Jesus  Christ."  StiU  it  is  supposed  that  the  glory  of  God,  as  essen- 
tially in  him,  is  iuAdsible  unto  us,  and  incomprehensible  by  us.     Yet 


7-4  TnE  PEESON  OF  CHRIST. 

is  there  a  knoAvledge  of  it  necessary  unto  us,  tliat  we  may  live  unto 
him,  and  come  unto  the  enjoyment  of  him.  This  we  obtain  only  in 
the  face  or  person  of  Christ — h  vpoauiv^xi  rov  XpieTov  ;  for  in  him  that 
glory  is  represented  unto  us. 

This  was  the  testimony  which  the  apostles  gave  concerning  him, 
when  he  dwelt  among  them  in  the  days  of  his  flesh.  They  saw  "  his 
glory,  the  glory  as  of  the  only-begotten  of  the  Father,  full  of  grace 
and  truth  :"  John  i.  14,  The  divine  glory  was  manifest  in  him,  and 
in  him  they  saw  the  glory  of  the  Father.  So  the  same  apostle  wit- 
nesseth  again,  who  recorded  this  testimony :  "  For  the  Hfe  was  mani- 
fested, and  we  have  seen  it,  and  bear  witness,  and  show  unto  you 
that  eternal  life  which  was  with  the  Father,  and  was  manifested  unto 
us  : "  1  John  i.  2.  In  the  Son  incarnate,  that  eternal  life  which  was 
originally  in  and  with  the  Father  was  manifest  unto  us. 

It  may  be  said,  that  the  Scripture  itself  is  sufficient  for  this  end  of 
the  declaration  of  God  unto  us,  so  that  there  is  no  need  of  any  other 
representation  of  him  ;  and  [that]  these  things  serve  only  to  turn 
the  minds  of  men  from  learning  the  mind  and  will  of  God  therein, 
to  seek  for  all  in  the  person  of  Cln-ist.  But  the  true  end  of  proposing 
these  things  is,  to  draw  men  unto  the  diligent  study  of  the  Scripture, 
wherein  alone  they  are  revealed  and  declared.  And  in  its  proper  use, 
and  unto  its  proper  end,  it  is  perfect  and  most  sufficient.  It  is  Xoyog 
Tou  Qsou — "the  word  of  God  ;"  howbeit  it  is  not  Xoyog  oleiudrjg,  the 
internal,  essential  Word  of  God — but  Xoyog  <7tpofopt7{.hg,  the  external 
word  spoken  by  him.  It  is  not,  therefore,  nor  can  be,  the  image  of 
God,  either  essential  or  representative ;  but  is  the  revelation  and 
declaration  of  it  unto  us,  without  which  we  can  know  nothing  of  it. 

Christ  is  the  image  of  the  invisible  God,  the  express  image  of  the 
person  of  the  Father  ;  and  the  principal  end  of  the  whole  Scripture, 
especially  of  the  Gospel,  is  to  declare  him  so  to  be,  and  how  he  is  so. 
"What  God  promised  by  his  prophets  in  the  holy  Scriptures  concern- 
ing his  Son,  Jesus  Christ,  that  is  fully  declared  in  the  Gospel :  Rom. 
i  1-4.  The  Gospel  is  the  declaration  of  Christ  as  "the  power  of 
God,  and  the  wisdom  of  God,"  1  Cor.  i.  23,  24 ;  or  an  evident 
representation  of  God  in  his  person  and  mediation  unto  us  :  GaL 
iii.  1.     Wherefore  three  things  are  herein  to  be  considered. 

1.  "  Objectum  reale  et  foraiale  fidei" — the  real,  formal  object  of 
our  faith  in  this  matter.  This  is  the  person  of  Christ,  the  Son  of 
God  incarnate,  the  representative  image  of  the  glory  of  God  unto  us ; 
as  in  the  testimonies  insisted  on. 

2.  "  Medium  revelans,"  or  "  lumen  deferens  " — the  means  of  its 
revelation,  or  the  objective  light  whereby  the  perception  and  know- 
ledge of  it  is  conveyed  unto  our  minds.  This  is  the  Gospel ;  com- 
pared unto  a  glass  because  of  the  prospect  which  we  have  of  the 


TRANSFORMING  POWER  OF  THE  IMAGE  OF  GOD.        7S 

image  of  God  therein :  2  Cor.  iii.  1 8.  But  without  it — by  any  other 
means,  and  not  by  it — we  can  behold  nothing  of  this  image  of  God. 

S.  "  Lumen  prseparans,  elevans,  disponens  subjectum  " — the  inter- 
nal light  of  the  mind  in  the  saving  illumination  of  the  Holy  Spirit, 
enabling  us — by  that  means,  and  in  the  use  of  it — spiritually  to 
behold  and  discern  the  glory  of  God  in  the  face  of  Christ:  2  Cor.  iv,  6, 

Through  both  these,  in  their  several  ways  of  operation,  there  pro- 
ceedeth — from  the  real  object  of  our  faith,  Christ,  as  the  image  of 
God — a  transforming  power,  whereby  the  soul  is  changed  into  the 
same  image,  or  is  made  conformable  unto  Christ ;  which  is  that 
whereunto  we  are  predestinated.  But  we  may  yet  a  little  farther 
contem2:)late  on  these  things,  in  some  instances  wherein  the  gloiy  of 
God  and  our  own  duty  are  concerned. 

1.  The  glory  of  God's  wisdom  is  exalted,  and  the  pride  of  the  ima- 
ginations of  men  is  proportionably  debased.  Ana  in  these  two  con- 
sists the  real  foundation  of  all  religion  in  our  souls.  This  God 
designed  in  the  dispensation  of  liimself  and  his  will,  1  Cor.  i.  29, 
SI;  this  he  calls  us  unto,  Isa.  ii.  22;  Zech.  ii.  13.  As  this  frame 
of  heart  is  prevalent  in  us,  so  do  all  other  graces  shine  and  flourish. 
And  it  is  that  which  influences  all  our  duties,  so  far  as  they  are  ac- 
ceptable unto  God.  And  there  is  no  truth  more  instructive  unto  it 
than  that  before  us.  It  is  taken  for  granted — and  the  event  hath 
demonstrated  it  to  be  so — that  some  express  representation  should  be 
made  of  God  unto  us,  wherein  we  might  contemplate  the  glorious 
excellencies  of  his  nature,  and  he  might  draw  nigh  unto  us,  and  be 
present  with  us.  This,  therefore,  men  attempted  to  effect  and  accom- 
plish; and  this  God  alone  hath  performed,  and  could  so  do.  And 
their  several  ways  for  this  end  are  herein  manifest.  As  the  way 
whereby  God  hath  done  it  is  the  principal  exaltation  of  his  infinite 
wisdom  and  goodness,  (as  shall  be  immediately  more  fully  declared,) 
so  the  way  whereby  men  attempted  it  was  the  highest  instance  of 
wickedness  and  folly.  It  is,  as  we  have  declared,  in  Christ  alone  that 
God  hath  done  it.  And  that  therein  he  hath  exalted  and  mani- 
fested the  riches,  the  treasures  of  his  infinite  wisdom  and  goodness, 
is  that  which  the  Gospel,  the  Spirit,  and  the  church,  do  give  testimony 
unto.  A  more  glorious  effect  of  divine  wisdom  and  goodness,  a  more 
illustrious  manifestation  of  them,  there  never  was,  nor  ever  shall  be, 
than  in  the  finding  out  and  constitution  of  this  way  of  the  represen- 
tation of  God  unto  us.  The  ways  of  men,  for  the  same  end,  were  so 
far  from  giving  a  right  representation  of  the  perfections  of  the  divine 
nature,  that  they  were  all  of  them  below,  beneath,  and  imworthy  of 
our  own.  For  in  nothing  did  the  blindness,  darkness,  and  folly  of 
our  nature,  in  its  depraved  condition,  ever  so  exert  and  evidence 
themselves,  as  in  contriving  ways  for  the  representation  of  God  unto 


76  *  THE  PERSON  OF  CHRIST. 

US — that  is,  in  iJolatiy,  tlie  worst  and  vilest  of  evils:  so  Ps.  cxv. 
4-8;  Isa.  xliv.;  Kev.  ix.  19,  20,  &c.  This  pride  and  folly  of  men  was 
that  which  lost  all  knowledge  of  God  in  the  world,  and  all  obedience 
unto  him.  The  ten  commandments  are  but  a  transcript  of  the  light 
and  law  of  nature.  The  first  of  these  requhed  tliat  God — the  only 
true  God — the  Creator  and  Governor  of  all — should  be  acknowledged, 
worshipped,  believed  in,  and  obeyed.  And  the  second  was,  that  we 
should  not  make  unto  ourselves  any  image  or  representation  of  him. 
Whatever  he  would  do  himself,  yet  he  strictly  forbade  that  we  should 
make  any  such  unto  ourselves.  And  here  began  the  apostasy  of  the 
world  from  God.  They  did  not  absolutely  reject  him,  and  so  cast  off 
the  first  fundamental  precept  of  the  law  of  nature — but  they  sub- 
mitted not  unto  his  wisdom  and  authority  in  the  next,  which  was 
evidently  educed  from  it.  They  would  make  images  and  representa- 
tions of  him  unto  themselves;  and  by  this  invention  of  their  ov/n, 
they  first  dishonoured  him,  and  then  forsook  him,  giving  themselves 
up  unto  the  rule  and  service  of  the  devil.  Wherefore,  as  the  way 
that  God  in  infinite  Avisdom  found  out  for  the  representation  of  him- 
self unto  us,  was  the  only  means  of  recovery  from  the  first  apostasy 
— the  way  found  out  by  men,  luito  the  same  end,  was  the  great  means 
of  casting  the  generality  of  mankind  unto  the  farthest  degToe  of  a  new 
apostasy  from  God  whereof  our  nature  is  capaljle.  And  of  the  same 
kind  will  all  our  contrivances  be  found  to  be — in  what  belongs  unto 
his  worship  and  glory — though,  unto  us,  they  may  appear  both  spe- 
cious and  necessary.  This,  therefore,  should  lead  us  into  a  continual 
admiration  of  the  wisdom  and  grace  of  God,  with  a  due  sense  of  our 
own  vileness  and  baseness  by  nature.  For  we  are  in  nothing  better 
or  wiser  than  they  who  fell  into  the  utmost  folly  and  wickedness,  in 
their  designs  for  the  highest  end,  or  the  representation  of  God  unto 
us.  The  more  we  dwell  on  such  considerations,  the  more  fear  and 
reverence  of  God,  with  faith,  tiiist,  and  delight  in  him,  will  be  increased 
— as  also  humility  in  ourselves,  with  a  sense  of  divine  grace  and  love. 
2.  There  is  a  peculiar  ground  of  the  spiritual  efficacy  of  this  repre- 
sentation of  God.  The  reveliations  that  he  hath  made  of  himself,  and 
of  the  glorious  properties  of  his  nature,  in  the  works  of  creation  and 
providence,  are,  in  themselves,  clear,  plain,  and  manifest:  Ps.  xix. 
1,  2;  Rom.  i.  19,  20.  Those  which  are  made  in  Christ  are  sublime 
and  mysterious.  Howbeit,  the  knowledge  we  have  of  him  as  he  is 
represented  unto  us  in  Christ  is  far  more  clear,  certain,  steady,  effec- 
tual, and  operative,  than  any  we  can  attain  in  and  by  all  other  ways 
of  revelation.  The  reason  hereof  is,  not  only  because  there  is  a  more 
full  and  extensive  revelation  made  of  God,  his  counsels  and  his  will, 
in  Christ  and  the  Gospel,  than  in  all  the  works  of  creation  and  pro- 
vidence; but  because  this  revelation  and  representation  of  God  is  re- 


SPIRITUAL  EFFICACY  OF  THE  DIVINE  IMAaE.  77 

ceived  hj  faith  alone,  the  other  by  reason  only:  and  it  is  faith  that 
is  the  principle  of  spiritual  light  and  life  in  us.  What  is  received 
thereby  is  operative  and  effectual,  unto  all  the  ends  of  the  life  of  God. 
For  we  live  by  faith  here,  as  we  shall  by  sight  hereafter.  Reason 
alone — especially  as  it  is  corrupted  and  depraved — can  discern  no 
glory  in  the  representation  of  God  by  Christ;  yea,  all  that  is  spoken 
thereof,  or  declared  in  the  Gospel,  is  foolishness  unto  it.  Hence  many 
live  in  a  profession  of  the  faith  of  the  letter  of  the  Gospel,  yet — hav- 
ing no  light,  guicje,  nor  conduct,  but  that  of  reason — they  do  not, 
they  cannot,  really  behold  the  glory  of  God  in  the  face  of  Jesus 
Christ ;  nor  hath  the  revelation  of  it  any  efficacy  upon  their  souls. 
The  manifestation  of  him  in  the  light  of  nature,  by  the  works  of  crea- 
tion and  providence,  is  suited  unto  their  reason,  and  doth  affect  it : 
for  that  [manifestation]  which  is  made  in  Christ,  they  say  of  it,  as 
the  Israelites  did  of  manna,  that  came  do-nTi  from  heaven,  "What  is 
it?"  we  know  not  the  meaning  of  it.  For  it  is  made  unto  faith  alone, 
and  all  men  have  not  faith.  And  where  God  shines  into  the  heart, 
by  that  faith  which  is  of  divine  operation — there,  with  "  open  face, 
we  behold  the  glory  of  God,  as  in  a  glass ; "  or  have  the  knowledge  of 
the  glory  of  God  in  the  face  of  Jesus  Christ.  There  is  not  the  meali- 
est believer,  but — in  the  real  exercise  of  faith  in  Christ — ^^hath  more 
glorious  apprehensions  of  God,  his  wisdom,  goodness,  and  grace,  of 
all  his  glorious  excellencies,  than  the  most  learned  and  wise  in  the 
world  can  attain  unto,  in  the  exercise  of  reason  on  the  proper  objects 
of  it.  So  are  these  things  opposed  by  the  apostle,  1  Cor.  i.  Where- 
fore, faith  in  Christ  is  the  only  means  of  the  true  knowledge  of  God ; 
and  the  discoveries  which  are  made  of  him  and  his  excellencies 
thereby  are  those  alone  which  are  effectual  to  conform  us  unto  his 
image  and  likeness.  And  this  is  the  reason  why  some  men  are  so 
little  affected  with  the  Gospel— notwithstanding  the  continual  preach- 
ing of  it  unto  them,  and  their  outward  profession  of  it.  It  doth  not 
inwardly  affect  them,  it  produceth  no  blessed  effects  in  them.  Some 
sense  they  have  of  the  power  of  God  in  the  works  of  creation  and 
providence,  in  his  rule  and  government,  and  in  the  workings  of  na- 
tural conscience.  Beyond  these,  they  have  no  real  sense  of  him.  The 
reason  is,  because  they  have  not  faith — whereby  alone  the  represen- 
tation that  is  made  of  God  in  Christ,  and  declared  in  the  Gospel,  is 
made  effectual  unto  the  souls  of  men.     Wherefore — 

3.  It  is  the  highest  degeneracy  from  the  mystery  of  the  Christian 
religion,  for  men  to  satisfy  themselves  in  natural  discoveries  of  the 
Divine  Being  and  excellencies,  without  an  acquaintance  with  that 
perfect  declaration  and  representation  of  them  which  is  made  in  the 
person  of  Christ,  as  he  is  revealed  and  declared  in  the  Gospel.  It  is 
confessed  that  there  may  be  good  use  made  of  the  evidence  which 


78  THE  PERSON  OF  CHRIST. 

reason  gives  or  takes  from  its  own  innate  principles — with  the  consi- 
deration of  the  external  works  of  divine  wisdom  and  power — con- 
cerning the  being  and  rule  of  God.  But  to  rest  herein — to  esteem 
it  the  best  and  most  perfective  knowledge  of  God  that  we  can 
attain — not  to  rise  up  unto  the  more  full,  perfect,  and  evident 
manifestation  of  himself  that  he  hath  made  in  Chiist — is  a  de- 
claration of  our  unbelief,  and  a  virtual  renunciation  of  the  Gos- 
pel. This  is  the  spring  of  that  declension  unto  a  mere  natural  reli- 
gion which  discovers  itself  in  many,  and  usually  ends  in  the  express 
denial  of  the  divine  person  of  Christ.  For  when  the  proper  use  of  it 
is  despised,  on  what  grounds  can  the  notion  of  it  be  long  retained  ? 
But  a  supposition  of  his  divine  person  is  the  foundation  of  this  dis- 
course. Were  he  not  the  essential  image  of  the  Father  in  his  own 
divine  2Jerson,  he  could  not  be  the  representative  image  of  God  unto 
us  as  he  is  incarnate.  For  if  he  were  a  man  only — however  mira- 
culously produced  and  gloriously  exalted,  yet  the  angels  above,  the 
glorious  heavens,  the  seat  and  throne  of  God,  with  other  effects  of 
creating  power  and  wisdom,  would  no  less  represent  his  glory  than  it 
could  be  done  in  him.  Yet  are  they  nowhere,  jointly  nor  separately, 
styled  "  the  image  of  the  invisible  God" — "  the  brightness  of  his 
glory,  and  the  express  image  of  liis  person;"  nor  doth  God  shine  into 
our  hearts  to  give  us  the  knowledge  of  his  glory  in  the  face  of  them. 
And  it  argues  the  woful  enmity  of  the  carnal  mind  against  God  and 
all  the  effects  of  his  wisdom,  that,  whereas  he  hath  granted  us  such  a 
glorious  image  and  representation  of  himself,  we  like  it  not,  we  de- 
light not  in  the  contemplation  of  it,  but  either  despise  it  or  neglect 
it,  and  please  ourselves  in  that  which  is  incomparably  beneath  it. 

4.  Because  God  is  not  thus  known  it  is — that  the  knowledge  of 
him  is  so  barren  and  fruitless  in  the  world,  as  it  manifests  itself  to 
be.  It  were  easy  to  produce,  yea,  endless  to  number  the  testimonies 
that  might  be  produced  out  of  heathen  writers,  given  unto  the  being 
and  existence  of  God,  his  authority,  monarchy,  and  rule;  yet  what 
were  the  effects  of  that  knowledge  which  they  had?  Besides  that 
wretched  idolatry  wherein  they  were  all  immersed,  as  the  apostle 
declares.  Bom.  i,  it  rescued  them  from  no  kind  of  wickedness  and 
villany;  as  he  there  also  manifests.  And  the  virtues  which  were 
found  among  them  were  evidently  derived  from  other  causes,  and 
not  from  the  knowledge  they  had  of  God.  The  Jews  have  the 
knowledge  of  God  by  the  letter  of  the  Old  Testament ;  but  yet —  ■ 
not  knowing  him  in  Christ,  and  having  lost  all  sense  and  apprehen- 
sion of  those  representations  which  were  made  of  his  being  in  him, 
in  the  Law — they  continue  universally  a  people  carnal,  obstinate,  and 
wicked.  They  have  neither  the  virtues  of  the  heathens  among 
them,  nor  the  power  of  the  truth  of  religion.     As  it  was  with  them 


DIVINE  TKUTH  ESSENTIAL  AND  DECLARATIVE.  79 

of  old,  SO  it  yet  continueth  to  be;  "they  profess  tliat  they  know  God, 
but  in  works  they  deny  him,  being  abominable  and  disobedient,  and 
to  every  good  work  reprobate:"  Tit.  116.  So  is  it  among  many 
that  are  called  Christians  at  this  day  in  the  world:  great  pretence 
there  is  vmto  the  knowledge  of  God — yet  did  flagitious  sins  and 
wickedness  scarce  ever  more  abound  among  the  heathens  themselves. 
It  is  the  knowledge  of  "God  in  Christ"  alone  that  is  effectually 
powerful  to  work  the  souls  of  men  into  a  conformity  unto  him. 
Those  alone  who  behold  the  glory  of  God  in  the  face  of  Jesus  Christ 
are  changed  into  the  same  image,  from  glory  to  glory. 


CHAPTER  VI. 

The  Person  of  Christ  the  great  Repository  of  Sacred  Truth — Its  Relation 

thereunto. 

Divine  supernatural  truth  is  called  by  the  apostle,  "The  truth 
which  is  after  godliness:"  Tit.  i.  1.  Whereas,  therefore,  the  person  of 
Christ  is  the  great  mystery  of  godliness,  we  must,  in  the  next  place, 
inquire — What  is  the  relation  of  spiritual  supernatural  truth  there- 
unto ?  And  this  I  shall  do,  in  pursuit  of  what  was  proposed  in  the 
foregoing  chapter,  viz.,  that  he  is  the  great  representative  unto  the 
church,  of  God,  his  holy  properties,  and  the  counsels  of  his  will. 

All  divine  truth  may  be  referred  unto  two  heads.  First,  that 
which  is  essentially  so ;  and  then  that  which  is  so  declaratively.  The 
first  is  God  himself,  the  other  is  the  counsel  of  his  will. 

First,  God  himself  is  the  first  and  only  essential  Truth,  in  whose 
being  and  nature  the  springs  of  all  truth  do  lie.  Whatever  is  truth 
— so  far  as  it  is  so,  derives  from  him,  is  an  emanation  from  that 
eternal  fountain  of  it.  Being,  truth,  and  goodness,  is  the  principal 
notion  of  God;  and  in  him  they  are  all  the  same.  How  this  is 
represented  in  Christ — as  in  himself  he  is  the  essential  image  of  the 
Father,  and  as  incarnate  the  representative  image  of  him  unto  us 
— ^hath  been  declared. 

Secondly,  The  counsels  of  God  are  the  next  spring  and  cause — as 
also  the  subject-matter  or  substance — of  all  truth  that  is  so  declara- 
tively. Divine  truth  is  "  the  declaration  of  the  counsels  of  God : " 
Acts  XX.  27.  Of  them  all  the  person  of  Christ  is  the  sacred  reposi- 
tory and  treasury — in  him  are  they  to  be  learned.  All  their  efficacy 
and  use  depend  on  their  relation  unto  him.  He  is  the  centre  and 
circumference  of  all  the  lines  of  truth — that  is,  which  is  divine, 
spiritual,  and  supernatural.  And  the  beauty  of  it  is  presented  unto 
us  only  in  his  face  or  person.     We  see  it  not,  we  know  it  not,  but 


so  THE  PERSON  OF  CHRIST. 

as  God  shines  into  our  hearts  to  give  us  the  knowledge  of  it  therein: 
2  Cor.  iv.  6. 

So  he  testifieth  of  himself,  "I  am  the  truth:"  Jolm  xiv.  6. 
He  is  so  essentially — as  he  is  one  with  the  Father,  the  God  of 
truth:  Deut.  xxxii.  4.  He  is  so  evidently — as  by  him  alone  it  is 
fully  and  effectually  declared;  for  "no  man  hath  seen  God  at  any 
time;  the  only-begotten  Son,  who  is  in  the  bosom  of  the  Father,  ' 
he  hath  declared  him:"  John  i.  18.  He  is  so  substantially — in 
opposition  unto  the  types  and  shadows  of  the  Old  Testament;  for 
in  him  dwelt  "the  fulness  of  the  Godhead  bodily:"  Col.  ii.  9.  "The 
body  is  of  Christ:"  verse  17.  He  is  so  subjectively — for  all  divine 
truth,  relating  to  the  saving  knowledge  of  God,  is  treasured  up  in 
him.  "  In  him  are  hid  all  the  treasures  of  wisdom  and  knowledge : " 
verse  3.  That  is,  the  msdom  and  knowledge  of  God — in  his 
counsels  concerning  the  vocation,  sanctification,  and  salvation,  of  the 
church — concerning  which  the  apostle  falls  into  that  holy  admi- 
ration, "  0  the  depth  of  the  riches  both  of  the  wisdom  and  know- 
ledge of  God!"  Rom.  xi.  33.  And  they  are  called  "treasures"  on 
a  twofold  account,  both  mentioned  together  by  the  Psalmist.  "  How 
precious  are  thy  thoughts  unto  me,  O  Lord ;  how  great  is  the  sum 
of  them!"  They  are  treasures,  because  precious  and  invaluable — ■ 
and  are  therefore  usually  preferred  above  all  earthly  treasures  which 
men  most  highly  esteem :  Pro  v.  iii.  1 4, 1 5.  And  they  are  so,  because 
of  the  greatness  of  the  sum  of  them;  and  therefore  also  called 
"unsearchable  riches:"  Eph.  iii.  8.  These  precious,  unsearchable 
treasures  of  the  wisdom  and  knowledge  of  God — that  is,  all  divine 
supernatural  tniths — are  hid,  or  safely  deposited,  in  Christ — in  and 
from  whom  alone  they  are  to  be  learned  and  received. 

So  we  are  said  to  learn  the  truth  as  it  is  in  Jesus:  Eph.  iv.  21. 
And  the  knowledge  of  all  evangelical  sacred  truth  is,  in  the  Scrip- 
ture, most  frequently  expressed  by  the  knowledge  of  Him :  John 
viii.  19,  xvii.  3;  2  Cor.  ii.  14,  iv.  5,  6;  Eph.  i.  17;  PhiL  iii.  8,  10; 
1  John  L  1,  2,  ii.  4,  13,  14,  v.  20;  2  Pet.  ii.  20. 

Setting  aside  what  we  have  discoursed  and  proved  before — con- 
cerning the  laying  of  the  foundation  of  aU  the  counsels  of  God  in 
the  person  of  Christ,  and  the  representation  of  them  in  the  ineffable 
constitution  thereof — I  shall  give  some  few  instances  of  this  relation 
of  all  supernatural  truths  unto  him — manifesting  that  we  cannot 
leam  them,  nor  know  them,  but  with  a  due  respect  thereunto. 

1.  There  are  two  things  wherein  the  glory  of  truth  doth  consist. 
(1.)  Its  light.  (2.)  Its  efficacy  or  power.  And  both  these  do  all 
supernatural  tniths  derive  from  this  relation  unto  Christ. 

(1.)  No  truth  whatever  brings  any  spiritual  light  unto  the  mind, 
but  by  virtue  thereof     "  In  him  is  life,  and  the  life  is  the  light  of 


LIFE  AND  POWER  OF  DIVINE  TRUTH  IN  CHRIST.  81 

men : "  Jolm  i.  4.  He  is  "  the  true  Light,  which  hghteth  every  man 
tHat  Cometh  into  the  world:"  verse  9.  Wherefore,  as  truth  is  the 
only  means  of  illumination,  so  it  cannot  communicate  any  light 
unto  the  mind,  but  only  as  it  is  a  beam  from  him,  as  it  is  an  organ 
to  convey  it  from  that  fountain.  Separated  from  him  and  its  rela- 
tion unto  him,  it  will  not  retain,  it  cannot  communicate,  any  real 
spiritual  light  or  understanding  to  the  souls  of  men.  How  should 
it,  if  all  light  be  originally  in  him — as  the  Scripture  testifieth?  Then 
alone  is  the  mind  irradiated  with  heavenly  truth,  when  it  is  received 
as  proceeding  from,  and  leading  unto,  the  Sun  of  Righteousness^the 
blessed  spring  of  all  spiritual  light — which  is  Christ  himself.  What- 
ever notional  knowledge  men  may  have  of  divine  truths,  as  they  are 
doctrinally  proposed  in  the  Scripture,  yet — if  they  know  them  not 
in  their  respect  unto  the  person  of  Christ  as  the  foundation  of  the 
counsels  of  God — if  they  discern  not  how  they  proceed  from  him, 
and  centre  in  him — they  will  bring  no  spiritual,  saving  hght  unto 
their  understanding.  For  all  spiritual  life  and  light  is  in  him,  and 
from  him  alone.  An  instance  hereof  we  have  in  the  Jews.  They 
have  the  Scriptures  of  the  Old  Testament,  wherein  the  substance  of 
all  divine  truth  is  revealed  and  expressed;  and  they  are  diligent  in 
the  study  of  them;  howbeit  their  minds  are  not  at  all  illuminated 
nor  irradiated  by  the  truths  contained  in  them,  but  they  live  and 
walk  in  horrible  darkness.  And  the  only  reason  hereof  is,  beca,use 
they  know  not,  because  they  reject,  the  relation  of  them  unto 
Christ — without  which  they  are  deprived  of  all  enlightening  power. 

(2.)  Eficacy  or  power  is  the  second  property  of  divme  truth.  And 
the  end  of  this  efficacy  is  to  make  us  like  unto  God:  Eph.  iv.  20-24. 
The  mortification  of  sin,  the  renovation  of  our  natures,  the  sanctifi- 
cation  of  our  minds,  hearts,  and  affections,  the  consolation  of  our 
souls,  with  their  edification  in  all  the  parts  of  the  life  of  God,  and 
the  like,  are  the  things  that  God  hath  designed  to  effect  by  his 
truth;  (John  xvii.  17;)  whence  it  is  able  to  "build  us  up,  and  give 
us  an  inheritance  among  all  them  that  are  sanctified:"  Acts  xx.  32. 
But  it  is  from  their  relation  unto  the  person  of  Christ  that  they  have 
any  thing  of  this  power  and  efficacy.  For  they  have  it  no  otherwise 
but  as  they  are  conveyances  of  his  grace  unto  the  souls  of  men.  So 
1  John  i.  1,  2. 

Wherefore,  as  professors  of  the  truth,  if  separated  from  Christ  as 
unto  real  union,  are  withering  branches — so  truths  professed,  if  doc- 
trinally separated  from  him,  or  their  respect  unto  him,  have  no  ii^dng 
power  or  efficacy  in  the  souls  of  men.  -When  Christ  is  formed  in 
the  heart  by  them,  when  he  dwelleth  plentifully  in  the  soul  through 
their  operation,  then,  and  not  else,  do  they  put  forth  their  proper 
power  and  eflacacy.     Othenvise,  they  are  as  waters  separated  from 


82  THE  PERSON  OF  CHRIST, 

the  fountain — they  qiiicldy  dry  up  or  become  a  noisome  puddle ;  or 
as  a  beam  interrupted  from  its  continuity  unto  the  sun — it  is  imme- 
diately deprived  of  light. 

2.  All  divine  spiritual  truths  are  declarative,  either  of  the  grace 
and  love  of  God  unto  us,  or  [of]  our  duty,  obedience,  and  gratitude 
unto  him.  But,  as  unto  these  things,  Christ  is  all  and  in  all ;  we 
can  have  no  due  apprehensions  of  the  love  and  grace  of  God,  no 
understanding  of  the  divine  truths  of  the  Word— wherein  they  are 
revealed,  and  whereby  they  are  exhibited  unto  them  that  believe — 
but  in  the  exercise  of  faith  on  Christ  himself  For  in,  by,  and  from 
him  alone,  it  is  that  they  are  proposed  unto  us,  that  we  are  made 
partakers  of  them.  It  is  from  his  fulness  that  all  grace  is  received. 
No  truth  concerning  them  can,  by  any  imagination,  be  separated 
from  him.  He  is  the  life  and  soul  of  all  such  truths — without  which, 
they,  as  they  are  written  in  the  Word,  are  but  a  dead  letter,  and 
that  of  such  a  character  as  is  illegible  unto  us,  as  unto  any  real 
discovery  of  the  grace  and  love  of  God.  And  as  unto  those  of  the 
other  sort,  which  are  instructive  unto  us  in  our  duty,  obedience,  and 
gratitude — we  cannot  come  unto  a  practical  compliance  mth  any 
one  of  them,  but  by  the  aids  of  grace  received  from  him.  For 
without  him  we  can  do  nothing ;  (John  xv.  5 ;)  and  he  alone 
understands  divine  truth  who  doeth  it :  John  vii.  1 7.  There  is  not, 
therefore,  any  one  text  of  Scripture  which  presseth  our  duty  unto 
God,  that  we  can  so  understand  as  to  perform  that  duty  in  an 
acceptable  manner,  without  an  actual  regard  unto  Christ,  from 
whom  alone  we  receive  ability  for  the  performance  of  it,  and  in  or 
through  whom  alone  it  is  accepted  with  God. 

3.  All  the  evidence  of  divine  spiritual  truth,  and  all  the  foimda- 
tion  of  our  real  interest  in  the  things  whereof  it  is  a  declaration — as 
to  benefit,  advantage,  and  comfoii — depend  on  their  relation  unto 
Christ.  We  may  take  an  instance  in  one  article  of  divine  truth, 
which  seems  to  be  most  disengaged  from  any  such  relation,  namely,  the 
resurrection  of  the  dead.  But  there  is  no  man  who  rightly  believes 
or  comprehends  this  truth,  who  doth  it  not  upon  the  evidence  given 
unto  it,  and  example  of  it,  in  the  person  of  Christ  rising  from  the 
dead.  Nor  can  any  man  have  a  comfortable  expectation  or  faith  of 
an  especial  interest  in  a  blessed  resurrection,  (which  is  our  whole 
concern  in  that  truth,  Phil.  iii.  11,)  but  by  virtue  of  a  mystical  union 
unto  him,  as  the  head  of  the  church  that  shall  be  raised  unto  glory. 
Both  these  the.  apostle  insists  upon  at  large,  1  Cor.  xv.  So  is  it 
with  all  other  truths  whatever. 

Wherefore,  all  divine  supernatural  truths  revealed  in  the  Scripture, 
being  nothing  but  the  declaration  of  these  counsels  of  God,  whose 
foundation  was  laid  in  the  person  of  Christ;  and  whereas  they  are  all 


THE  CONSEQUENCES  OF  REJECTING  IT.  83 

of  them  expressive  of  the  love,  wisdom,  goodness,  and  grace  of  God 
unto  us,  or  instructive  in  our  obedience  and  duty  to  him — all  the 
actings  of  God  towards  us,  and  all  ours  towards  him,  being  in  and 
through  him  alone ;  and  whereas  all  the  life  and  power  of  these  traths, 
all  their  beauty,  symmetry,  and  harmony  in  their  union  and  conjunc- 
tion, which  is  expressive  of  divine  wisdom,  is  all  from  him,  who,  as 
a  living  spirit  diffused  through  the  whole  system,  both  acts  and 
animates  it — all  the  treasures  of  truth,  wisdom,  and  knowledge,  may 
be  well  said  to  be  hid  in  him.  And  we  may  consider  some  things 
that  ensue  hereon. 

1.  Hence  it  is,  that  those  who  reject  the  divine  person  of  Christ — 
who  believe  it  not,  who  discern  not  the  msdom,  grace,  love,  and 
power  of  God  therein — do  constantly  reject  or  corrupt  all  other 
spiritual  truths  of  divine  revelation.  Nor  can  it  otherwise  be.  For 
they  have  a  consistency  only  in  their  relation  unto  the  mystery  of 
godliness — "  God  manifest  in  the  flesh  " — and  from  thence  derive 
their  sense  and  meaning.  This  being  removed — the  truth,  in  all 
other  articles  of  religion,  immediately  falls  to  the  ground.  An 
instance  hereof  we  have  in  the  Socinians.  For,  although  they 
retain  the  common  notions  of  the  unity  and  existence  of  the  divine 
nature,  which  are  indelibly  fixed  on  the  minds  of  men,  yet  is  there 
no  one  truth  that  belongs  peculiarly  unto  the  Christian  religion, 
but  they  either  deny  it  or  honibly  deprave  it.  Many  things  con- 
cerning God  and  his  essential  properties — as  his  immutability, 
immensity,  prescience — they  have  greatly  perverted.  So  is  that 
fulfilled  in  them  which  was  spoken  by  Jude  the  apostle,  verse  10. 
They  "  speak  evil  of  those  things  which  they  know  not :  and  what 
they  know  naturally,  as  brute  beasts,  in  those  things  they  corrupt 
themselves."  So  they  do  in  the  things  mentioned,  whereof  there  are 
natural  notions  in  the  minds  of  men  ;  but  of  evangelical-  truths — 
which  they  know  not — they  speak  evil,  and  deride  them.  The  holy 
Trinity  they  blaspheme — the  incarnation  of  the  Son  of  God  they 
scorn — the  work  of  his  mediation  in  his  oblation  and  intercession, 
with  the  satisfaction  and  merit  of  his  obedience  and  suffering,  they 
reject.  So  do  they  [reject]  whatever  we  are  taught  of  the  deprava- 
tion of  our  natures  by  the  fall,  of  the  renovation  of  them  by  the 
Holy  Ghost ;  and  unto  all  other  articles  of  our  faith  do  they  offer 
violence,  to  corrupt  them.  The  beginning  of  their  transgression  or 
apostasy,  is  in  a  disbelief  of  the  divine  person  of  Christ.  That  being 
rejected,  all  other  sacred  truths  are  removed  from  their  basis  and  centre, 
[from]  that  which  gives  them  their  unity  and  harmony.  Hereon 
they  fluctuate  up  and  down  in  the  minds  of  men,  and,  appearing 
unto  them  under  various  deceiving  colours,  are  easily  misappre- 
hended or  disbelieved.     Yea,  there  can  no  direct,  proper  representa- 

VOL.  I.— 14 


84!  THE  PERSON  OF  CHRIST. 

tion  be  made  of  tliem  unto  the  imderstandings  of  men.  Dissolve 
the  knot,  centre,  and  harmony  in  the  most  beautiful  composition  or 
structure  —  and  every  part  will  contribute  as  much  unto  the 
deformity  and  ruin  of  the  whole,  as  it  did  before  unto  its  beauty 
and  consistency.  So  is  it  with  every  doctrine — so  is  it  with  the 
whole  system  of  evangelical  truths.  Take  the  person  of  Christ  out 
of  them,  dissolve  their  harmony  in  relation  thereunto — whereby  we 
no  longer  hold  the  Head  in  the  faith  and  profession  of  them — and 
the  minds  of  men  cannot  deliver  them  from  an  irreconcilable 
difference  among  themselves.  Hereon  some  of  them  are  immediately 
rejected,  and  some  of  them  corrupted ;  for  they  lose  their  native 
light  and  beauty.  They  will  neither  agree  nor  consist  any  where 
but  in  Christ.  Hence  it  is  that  no  instance  can  be  given  of  any, 
who,  from  the  original  of  the  Christian  religion,  rejected  the  divine 
person  of  Christ,  and  preserved  any  one  evangelical  truth  besides, 
pure  and  uncorrupted.  And  I  do  freely  confess,  that  all  which  we 
believe  concerning  the  holy  Trinity,  the  eternal  counsels  of  God,  the 
efficacy  of  the  mediation  of  Christ,  his  satisfaction  and  merit,  the 
way  which  we  own  of  the  sanctification,  justification,  and  salvation 
of  the  church — are  to  be  esteemed  fables,  as  the  Socinians  contend, 
if  v/hat  we  believe  concerning  the  person  of  Christ  be  so  also. 

2.  Hence  it  is  that  the  knowledge  and  profession  of  the  truth, 
with  many,  is  so  fruitless,  inefficacious,  and  useless.  It  is  not 
known,  it  is  not  understood  nor  believed — in  its  relation  unto 
Christ ;  on  which  account  alone  it  conveys  either  light  or  power  to 
the  soul.  Men  profess  they  know  the  truth  ;  but  they  know  it  not 
in  its  proper  order,  in  its  harmony  and  use.  It  leads  them  not  to 
Christ,  it  brings  not  Christ  unto  them ;  and  so  is  lifeless  and  useless. 
Hence,  oft-times,  none  are  more  estranged  from  the  life  of  God 
than  such  as  have  much  notional  knowledge  of  the  doctrines  of  the 
Scripture.  For  they  are  all  of  them  useless,  and  subject  to  be  abused, 
if  they  are  not  improved  to  form  Christ  in  the  soul,  and  transform 
the  whole  person  into  his  likeness  and  image.  This  they  Avill  not 
effect  where  their  relation  unto  him  is  not  understood — where  they 
are  not  received  and  learned  as  a  revelation  of  him,  with  the  mystery 
of  the  will  and  wisdom  of  God  in  him.  For  whereas  he  is  our  life, 
and  in  our  living  unto  God  we  do  not  so  much  live  as  he  liveth  in 
us,  and  the  life  which  we  lead  in  the  flesh  is  by  the  faith  of  him — 
so  that  we  have  neither  principle  nor  power  of  spiritual  life,  but  in, 
by,  and  from  him — whatever  knowledge  we  have  of  the  truth,  if  it 
do  not  effect  a  union  between  him  and  our  souls,  it  will  be  lifeless 
in  us,  and  unprofitable  unto  us.  It  is  learning  the  truth  as  it  is  in 
Jesus,  which  alone  reneweth  the  image  of  God  in  us  :  Eph.  iv. 
21-24.     Where  it  is  otherwise — where  men  have  notions  of  even- 


THE  EFFICACY  OF  HIS  OFFICE  DERIVED  FROM  IT.  85 

gelical  truths,  but  know  not  Christ  in  them — whatever  they  pro- 
fess, when  they  come  really  to  examine  themselves,  they  will  find 
them  of  no  use  unto  them,  but  that  all  things  between  God  and 
their  souls  are  stated  on  natural  light  and  common  presumptions. 


CHAPTER  VII. 

Power  and  Efficacy  Communicated  unto  the  Office  of  Christ,  for  the  Salvation  of 
the  Church,  from  his  Person. 

It  is  by  the  exercise  and  discharge  of  the  office  of  Christ — as  the 
king,  priest,  and  prophet  of  the  church — that  we  are  redeemed, 
sanctified,  and  saved.  Thereby  doth  he  immediately  communicate 
all  Gospel  benefits  unto  us — give  us  an  access  unto  God  here  by  grace, 
and  in  glory  hereafter;  for  he  saves  us,  as  he  is  the  mediator  between 
God  and  man.  But  hereon  an  inquiry  may  be  made — whence  it  is 
that  the  acts  and  duties  of  this  office  of  Christ,  in  their  exercise  and 
discharge,  should  have  such  a  power  and  efficacy,  with  respect  unto 
their  supernatural  and  eternal  ends;  for  the  things  which  depend 
vipon  them,  which  are  effected  by  them,  are  all  the  principal  means 
of  the  glory  of  God,  and  the  only  concernments  of  the  souls  of  men. 
And  this,  I  say,  is  his  holy,  mysterious  person;  from  thence  alone 
all  power  and  efficacy  is  derived,  and  transfused  into  his  offices,  and 
into  all  that  is  due  in  the  discharge  of  them. 

A  truth  this  is,  of  that  importance,  that  the  declaration  and 
demonstration  of  it  is  the  principal  design  of  one  entire  book  of  the 
holy  Scriptures,  viz.,  of  the  Epistle  of  Paul  the  Apostle  unto  the 
Hebrews.  That  the  glorious  excellency  of  the  person  of  Christ  doth 
enable  him,  in  the  discharge  of  his  offices,  to  accomplish  those  ends, 
— which  none  other,  though  vested  with  the  same  offices,  could,  in 
the  exercise  of  them,  attain  unto — is  the  sum  and  substance  of  the 
doctrinal  part  of  that  discourse.  Here,  therefore,  we  must  a  little 
fix  our  meditations — and  our  interest  calls  us  thereunto.  For  if  it 
be  so,  it  is  evident  that  we  can  receive  no  good,  no  benefit,  by  virtue 
of  any  office  of  Christ,  nor  any  fruits  of  their  exercise,  without  an 
actual  respect  of  faith  unto  his  person,  whence  all  their  life  and 
power  is  derived. 

God  gave  of  old  both  kings,  priests,  and  prophets,  unto  the  church. 
He  both  anointed  them  unto  their  offices,  directed  them  in  their 
discharge,  was  present  with  them  in  their  work,  and  accepted  of 
their  duties;  yet  by  none  of  them,  nor  by  all  of  them  together,  was 


86  THE  PERSON  OF  CHRIST. 

the  cliurcli  supematurally  enlightened,  internally  ruled,  or  eternally 
saved :  nor  could  it  so  be.  Some  of  them — as  Moses  in  particular — 
had  as  much  power,  and  as  great  a  presence  of  God  with  him,  as 
any  mere  man  could  be  made  partaker  of;  yet  was  he  not,  in  his 
ministry,  the  saviour  of  the  church — nor  could  he  be  so  any  other- 
wise than  typically  and  temporally.  The  ministry  of  them  all  was 
subservient  unto  that  end  which,  by  its  own  power,  it  could  not  attain. 

It  is  evident,  therefore,  that  the  redemption  and  salvation  of  the 
church  do  not  depend  merely  on  this — that  God  hath  given  one  to 
be  the  king,  priest,  and  prophet  of  the  church,  by  the  actings  of 
which  offices  it  is  redeemed  and  saved ;  but  on  the  person  of  him 
who  was  so  given  unto  us :  as  is  fully  attested,  Isa.  ix.  6,  7. 

This  must  be  declared. 

Two  things  were  required,  in  general,  unto  the  person  of  Christ, 
that  his  offices  might  be  effectual  unto  the  salvation  of  the  church, 
and  mthout  which  they  coidd  not  so  have  been.  And  they  are  such, 
as  that  their  contrivance  in  the  constitution  of  one  and  the  same 
person,  no  created  wisdom  could  reach  unto.  Wherefore  the  infinite 
wisdom  of  God  is  most  gloriously  manifested  therein. 

I.  The  first  of  these  is,  that  he  should  have  a  nature  provided  for 
him,  which  originally  was  not  his  own.  For  in  his  divine  nature, 
singly  considered,  he  had  no  such  relation  unto  them  for  whom  he 
was  to  discharge  his  offices,  as  was  necessary  to  communicate  the 
benefit  of  them,  nor  could  he  discharge  their  principal  duties.  God 
could  not  die,  nor  rise  again,  nor  be  exalted  to  be  a  prince  and  a 
saviour,  in  his  divine  nature.  Nor  was  there  that  especial  alliance 
between  it  and  ours,  as  should  give  us  an  especial  interest  in  what 
was  done  thereby. 

It  was  mankind  in  whose  behalf  he  was  to  exercise  these  offices.  He 
was  not  to  bear  them  with  respect  immediately  unto  the  angels  ;  and, 
therefore,  he  took  not  their  nature  on  him.  Ou  yaf  SriTov  dyyeXuv 
s'TiXa/jbfSdvsTai — "He  took  not  the  nature  of  angels  unto  him ;"  (Heb.  ii. 
16;)  because  he  was  not  to  be  a  mediator  for  them,  a  saviour  unto  them. 
Those  of  them  who  had  sinned  were  left  unto  everlasting  ruin ;  and 
those  who  retained  their  original  righteousness  needed  no  redemp- 
tion. But  God  prepared  a  body  for  him — that  is,  a  human  nature  : 
Heb.  X.  5.  The  promise  hereof — viz.,  that  he  should  be  of  the  seed 
of  the  woman — was  the  foundation  of  the  church;  that  is,  he  was 
made  so  unto  the  church  in  and  by  that  promise  :  Gen.  iii.  15.  In 
the  accomplishment  thereof  he  was  "  made  of  a  woman,"  that  so  he 
might  be  "  made  under  the  law;"  (Gal.  iv.  4  ;)  and  "took  upon  him 
the  seed  of  Abraham."  For  because  the  children  were  partakers  of 
flesh  and  blood,  "  he  also  himself  took  part  of  the  same:"  Heb.  ii.  14 
^or  "in  all  things  it  behoved  him  to  be  made  like  unto  his  brethren, 


Christ's  person  essential  to  his  office.  87 

that  lie  miglit  be  a  merciful  and  faithful  high  priest  in  things  per- 
tainiag  to  God  : "  verse  1 7.  And  this  was  absolutely  necessary  unto 
the  discharge  of  his  offices,  on  the  twofold  account  before  mentioned. 
For — 

(1.)  Those  acts  of  his  offices,  whereon  the  sanctification  and  salva- 
tion of  the  church  do  principally  depend,  could  not  be  performed 
but  in  and  by  that  nature.  Therein  alone  could  he  yield  obedience 
unto  the  law,  that  it  might  be  fulfilled  in  us — without  which  we 
could  not  stand  in  judgment  before  God.  See  Rom.  viii.  8,  x.  3,  4. 
Therein  alone  could  he  undergo  the  curse  of  the  law,  or  be  made  a 
curse  for  us,  that  the  blessing  might  come  upon  us  :  Gal.  iii.  13,  14. 
It  was  necessary  that,  as  a  priest,  he  should  have  something  of  his 
own  to  offer  unto  God,  to  make  atonement  for  sin  :  Heb.  viii.  3. 
The  like  may  be  said  of  his  whole  muiistry  on  the  earth — of  all  the 
effects  of  his  incarnation. 

(2.)  Herein  that  cognation  and  alliance  between  him  and  the 
church,  which  were  necessary  to  entitle  it  unto  a  participation  of  the 
benefits  of  his  mediation,  do  depend.  For  hereby  he  became  our 
gliel — the  next  of  kin — unto  whom  belonged  the  right  of  redemption, 
and  from  whom  alone  we  could  claim  rehef  and  succour  in  our  lost 
condition.  This  is  divinely  and  at  large  declared  by  the  apostle, 
Heb.  ii.  10-18.  Having  at  large  explained  this  context  in  our  ex- 
position of  that  chapter,  and  therein  declared  both  the  necessity  and 
benefit  of  the  cognation  between  the  church  and  its  High  Priest,  I 
shall  not  here  farther  insist  upon  it.  See  to  the  same  purpose,  Eph. 
v.  25-27.  Wherefore,  had  he  not  been  partaker  of  our  nature,  we 
could  have  received  no  benefit — not  that  without  which  we  must  eter- 
nally perish — by  any  office  that  he  could  have  undertaken.  This, 
therefore,  was  necessary  unto  the  constitution  of  his  person,  with  re- 
spect unto  his  offices.     But — 

II.  There  was  yet  more  required  thereunto,  or  to  render  his  offices 
effectual  unto  their  proper  ends.  Not  one  of  them  could  have  been 
so,  had  he  been  no  more  than  a  man — had  he  had  no  nature  but 
ours.  This  I  shall  particularly  demonstrate,  considering  them  in 
their  usual  distribution — unto  the  glory  of  his  divine  person,  and  our 
own  edification  in  believing. 

(1.)  He  could  not  have  been  the  gi'eat  and  singular  prophet  of  the 
church,  had  he  been  a  man  only,  though  ever  so  excellent  and  glo- 
rious; and  that  for  these  three  reasons: — 

[1.]  He  was  to  be  the  prophet  of  the  whole  catholic  church  ;  that 
is,  of  all  the  elect  of  God,  of  all  that  shall  be  saved  in  all  ages  and 
places,  from  the  beginning  of  the  world  unto  the  end  thereof.  He 
had  a  personal  ministry  for  the  instruction  of  the  church,  whilst  he 
was  on  the  earth;  but  his  prophetical  office  Avas  not  confined  there- 


88  THE  PLiiSON  Ol'  CxiU.,.. 

unto.  For  that  was  limited  unto  one  nation,  Matt.  xv.  24;  Rom. 
XV.  8,  and  was  for  a  short  season  only.  But  the  church  was  never 
without  a  prophet — that  is,  one  on  whom  it  Avas  incumbent  to  reveal 
unto  it,  and  instruct  it  in,  the  will  of  God — nor  can  be  so  unto  the 
consummation  of  all  things.     This  is  Christ  alone.     For — 

1st,  I  take  it  for  granted  that,  from  the  beginning,  from  the  giv- 
ing of  the  first  promise,  the  Son  of  God  did,  in  an  especial  manner, 
undertake  the  care  of  the  church — as  unto  all  the  ends  of  the  wisdom, 
will,  and  grace  of  God;  and  I  take  it  for  granted  here,  because  I 
have  proved  it  at  large  elsewhere.  It  evidently  followeth  on  the 
eternal  compact  between  the  Father  and  him  unto  this  end.  In  the 
work  which  belonged  hereunto — that  which  concerned  its  instmction 
in  the  will  of  God,  its  saving  illumination  and  spiritual  wisdom,  is  of 
such  importance,  as  that,  without  it,  none  can  be  partaker  of  any 
other  blessings  whatever.  In  this  instruction  and  illumination  con- 
sists the  discharge  of  the  prophetical  office  of  Christ. 

"^dli/,  Upon  the  account  of  his  susception  of  his  office  even  before 
his  incarnation,  considered  as  God,  he  is  said  to  act  in  it  so  as  to  be 
sent  of  God  unto  his  work,  Micah  v.  2,  "  The  Ruler  of  Israel,  whose 
goings  forth  have  been  from  of  old,  from  everlasting."  His  goings 
forth  are  not  his  eternal  generation,  which  consists  in  one  individual 
eternal  act  of  the  Father;  but  it  is  the  egress,  the  exercise  of  his 
power  and  care  for  the  church,  that  is  so  expressed.  These  were 
from  the  berinnincj  the  first  foundation  of  the  church,  in  answer 
unto  his  everlasting  counsels,  Zech.  ii.  8,  9,  "  Thus  saith  the  Lord 
of  hosts.  After  the  glory  hath  he  sent  me  unto  the  nations  which 
spoiled  you;"  and  "I  mil  shake  mine  hand  upon  them,  and  they 
shall  be  a  spoil  to  their  servants:  and  ye  shall  know  that  the  Lord 
of  hosts  hath  sent  me."  He  who  is  sent  calleth  himself  "  The  LoRD 
of  hosts,"  and  affirms  that  he  will  destroy  the  nations  by  the  shaking 
of  his  hand ;  who  can  be  no  other  but  God  himself.  That  is,  it  was 
the  Son  of  God,  who  was  to  be  incarnate,  as  is  declared  in  the  next 
words:  "  Sing  and  rejoice,  O  daughter  of  Zion:  for,  lo,  I  come,  and  I 
will  dwell  in  the  midst  of  thee,  saith  the  Lord.  And  many  nations 
shall  be  joined  to  the  Lord  in  that  day,  and  shall  be  my  people: 
and  I  will  dwell  in  the  midst  of  thee;  and  thou  shalt  know  that 
the  Lord  of  hosts  hath  sent  me  unto  thee,"  verses  10,  11.  He 
promiseth  that  he  will  dwell  in  the  midst  of  the  people ;  which  was 
accomplished  when  "the  Word  was  made  flesh,  and  dwelt  among 
us,"  John  i.  14;  which  was  the  time  of  the  calling  of  the  Gentiles, 
when  many  nations  were  to  be  joined  unto  the  Lord ;  and  those  that 
were  so  called  were  to  be  his  people :  "  They  shall  be  my  people." 
And  yet  ia  all  this  he  was  sent  by  the  Lord  of  hosts :  "  Thou  shalt 
know  that  the  Lord  of  hosts  hath  sent  me  unto  thee."     Wherefore, 


CHRIST  A  PROPHET  BEFORE  HIS  INCARNATION".  89 

with  respect  unto  his  susception  of  his  offices  towards  the  church, 
the  Lord  of  hosts  in  the  person  of  the  Son  is  said  to  be  sent  by 
the  Lord  of  hosts;  that  is,  in  the  person  of  the  Father.  So  was 
he  the  prophet  of  the  church  even  before  his  incarnation,  sent  or 
designed  by  the  Father  to  instruct  it — to  communicate  spiritual  and 
saving  hght  unto  it.  So  he  testified  concerning  himself  unto  the 
Jews,  "  Before  Abraham  was,  I  am,"  John  viii.  58.  Which,  as  it 
invincibly  proves  his  eternal  pre-existence  unto  his  incarnation,  so  it 
is  not  only  intended.  He  was  so  before  Abraham,  as  that  the  care 
of  the  church  was  then  and  always  from  the  begiunmg  on  him.  And 
he  discharged  this  office  four  ways : — 

(Is^,)  By  personal  appearances  in  the  likeness  of  human  nature,  in 
the  shape  of  a  man,  as  an  indication  of  his  future  incarnation ;  and 
under  those  appearances  instructing  the  church.  So  he  appeared 
unto  Abraham,  to  Jacob,  to  Moses,  to  Joshua,  as  I  have  proved  else- 
where. And  those  peculiar  appearances  of  the  person  of  the  Son  for 
the  instruction  of  believers,  are  a  full  demonstration  that  the  care  and 
work  of  it  were  committed  unto  him  in  a  peculiar  manner.  And  I 
am  not  without  thoughts,  although  I  see  some  difficulty  in  it,  that 
the  whole  Old  Testament,  wherein  God  perpetually  treats  with  men 
by  an  assumption  of  human  affections  unto  himself,  so  to  draw  us 
with  the  cords  of  a  man,  proceeded  from  the  person  of  the  Son,  in 
a  preparation  for,  and  prospect  of,  his  future  incarnation. 

{^dly,)  By  the  ministry  of  angels.  Upon  his  undertaking  to  be 
the  mediator  for  the  church  -with  God,  the  angels  were  in  a  peculiar 
manner  put  into  dependence  on  him,  even  as  he  became  a  new  and 
immediate  head  unto  the  whole  creation.  This  belonged  unto  that 
especial  glory  which  he  had  with  the  Father  "  before  the  world  was," 
whereof  we  have  treated  before.  AU  things  were  to  be  anew  gathered 
into  a  head  ia  him,  "  both  which  are  in  heaven,  and  which  are  on 
earth,"  Eph.  i,  10.  And  he  became  "the  first-bom  of  every  crea- 
ture," Col.  L  15,  the  Lord  and  proprietor  of  them.  Hence  the 
whole  ministry  of  angels  was  subordinate  unto  him;  and  whatever 
instruction  was  thereby  given  unto  the  church  in  the  mind  and  will 
of  God,  it  was  immediately  from  him,  as  the  great  prophet  of  the 
church. 

(Sdly,)  By  sending  his  Holy  Spirit  to  inspire,  act,  and  guide  the 
prophets,  by  whom  God  would  reveal  himself  God  spake  unto 
them  by  the  "  mouth  of  his  holy  prophets,  which  have  been  since 
the  world  began,"  Luke  i.  70.  But  it  was  the  Spirit  of  Christ  that 
was  in  them  that  spake  by  them,  that  revealed  the  things  which  con- 
cerned the  redemption  and  salvation  of  the  church,  1  Peter  i.  11,  12. 
And  by  this  Spirit  he  himself  preached  unto  those  that  were  dis- 
obedient in  the  days  of  Noah,  who  are  now  in  prison  for  their  dis- 


90  THE  PERSON  OF  CHRIST. 

obedience,  1  Peter  iii.  19,  20.  For  he  was  so  the  prophet  of  the 
church  always  as  to  tender  manifold  instructions  unto  the  perishing, 
unbelieving  world.  Hence  is  he  said  to  lighten  "  every  man  that 
Cometh  into  the  world,''  John  i.  9,  by  one  way  or  other  communi- 
cating to  them  some  notices  of  God  and  his  will;  for  his  light 
shineth  in,  or  iiTadiates  darkness  itself — that  darkness  wliich  is  come 
on  the  minds  of  men  by  sin — though  the  "  darkness  comprehend  it 
not,"  verse  5. 

(ithly,)  By  the  ministry  of  holy  men,  acted  and  moved  by  his 
Spirit.  So  he  gave  forth  the  word  that  was  written  for  an  everlasting 
rule  of  faith  and  obedience  unto  the  church. 

Thus  were  the  office  and  work  of  instructing  and  illuminating  of 
the  church  on  his  hand  alone  from  the  beginning,  and  thus  were 
they  by  him  discharged.  This  was  not  a  work  for  him  who  was  no 
more  but  a  man.  His  human  nature  had  no  existence  until  the 
fulness  of  time,  the  latter  days,  and  therefore  could  effect  or  operate 
nothing  before.  And  whereas  the  apostle  distinguisheth  between 
the  speaking  of  God  in  the  Sou  and  his  speaking  in  the  prophets, 
opposing  the  one  to  the  other,  (Heb  i.  1,  2,)  he  doth  it  with  respect 
unto  his  personal  ministry  unto  the  Church  of  the  Jews,  and  not  "with 
respect  unto  his  being  the  peculiar  fountain  of  life  and  light  unto  the 
whole  church  in  all  ages. 

It  is  true,  we  have  under  the  Gospel  many  unspeakable  advantages 
from  the  prophetical  office  of  Christ,  above  what  they  enjoyed  under 
the  Old  Testament ;  but  he  was  the  proj^het  of  the  church  equally  in 
all  ages.  Only  he  hath  given  out  the  knowledge  of  the  mind  of  God 
in  different  degrees  and  measures ;  that  which  was  most  perfect  being 
for  many  reasons  reserved  unto  the  times  of  the  Gospel ;  the  sum 
whereof  is,  that  God  designed  him  unto  a  pre-eminence  above  all  in 
his  own  personal  ministry. 

If  any  shall  now  inquhe  how  the  Lord  Christ  could  be  the  prophet 
of  the  church  before  he  took  our  nature  on  him  and  dwelt  among  us ; 
I  shall  also  ask  how  they  suppose  him  to  be  the  prophet  of  the 
church  now  he  hath  left  the  world  and  is  gone  to  heaven,  so  as  that 
we  neither  see  him  nor  hear  him  any  more  ?  If  they  shall  say  that 
he  is  so  by  his  Sphit,  his  Word,  and  the  ministry  which  he  hath 
ordained;  I  say,  so  was  he  the  prophet  of  the  church  before  his 
incarnation  also.  To  confine  the  offices  of  Christ,  as  unto  their 
virtue,  power  and  efficacy,  unto  the  times  of  the  Gospel  only,  is 
utterly  to  evacuate  the  first  promise,  with  the  covenant  of  grace 
founded  thereon.  And  their  minds  are  secretly  influenced  by  a 
disbelief  of  his  divme  person,  who  suppose  that  the  respect  of  the 
church  unto  Christ,  in  faith,  love,  trust,  and  instruction,  commenceth 
from  the  date  of  his  incarnation. 


THE  DIVINE  MIND  COMPKEHENDED  ONLY  BY  CHRIST.  91 

[2.]  The  full  comprehension  of  the  mind  and  will  of  God,  of  the 
whole  divine  counsel  concerning  his  glory  in  the  sanctifi cation  and 
salvation  of  the  church,  could  not  at  once  reside  in  the  mind  of  any 
mere  creature.  Yet  was  this  necessary  unto  him  who  was  to  be  the 
prophet  of  the  church;  that  is,  the  fountain  of  truth,  hfe,-and  know- 
ledge unto  it.  Hence  is  his  name  "  Wonderful,  Counsellor,"  as  he 
who  was  participant  of  all  the  eternal  counsels  of  God ;  whereon  in 
him  as  incarnate  all  the  treasures  of  divine  wisdom  and  knowledge 
were  hid,  Col.  ii.  3.  In  him  this  could  be  alone,  in  whom  was  hfe, 
and  "  the  life  was  the  light  of  men,"  John  i.  4.  God  did  reveal  his 
mind  and  will  by  angels  and  men.  But  as  he  did  it  at  sundry  times, 
so  he  did  it  by  several  parts,  or  various  parcels — not  only  as  the 
church  was  fit  to  receive  it,  but  as  they  were  able  to  communicate  it. 
The  whole  of  the  divine  counsels  could  not  be  comprehended,  and  so 
not  declared,  by  any  of  them.  Hence  the  angels  themselves — not- 
withstanding their  residence  in  the  presence  of  God,  beholding  his 
face,  and  all  the  glorious  messages  wherein  they  were  employed — 
learned  more  of  his  mind  after  the  personal  ministry  of  Christ,  and 
the  revelation  of  the  mysteries  of  his  counsel  therein,  than  ever  they 
knew  before,  Eph.  iii.  8,  9,  1 1 ;  1  Peter  i.  1 2.  And  on  the  account 
of  their  imperfection  in  the  comprehension  of  his  counsels,  it  is 
said  that  "  he  charged  his  angels  with  folly,"  Job  iv.  18.  And  the 
best  of  the  prophets  not  only  received  divine  truth  by  parcels,  but 
comprehended  not  the  depths  of  the  revelations  made  unto  them, 
1  Peter  i.  11,  12. 

To  this  purpose  is  that  divine  testimony,  John  i.  18,  "No  man 
hath  seen  God  at  any  time ;  the  only-begotten  Son,  who  is  in  the 
bosom  of  the  Father,  he  hath  declared  him."  It  is  of  all  the  prophets 
concerning  whom  it  is  affimied,  that  no  man  hath  seen  God  at  any 
time.  So  is  it  evident  in  the  antithesis  between  Moses  the  principal 
of  them,  and  the  Lord  Christ,  in  the  verse  foregoing:  "  For  the  law 
Avas  given  by  Moses,  but  grace  and  truth  came  by  Jesus  Christ." 
Wherefore  no  man,  no  other  man  or  prophet  whatever,  hath  seen 
God  at  any  time ;  that  is,  had  a  perfect  comprehension  of  his  counsels, 
his  mind  and  will,  as  they  were  to  be  declared  unto  the  church. 
This  is  the  privilege  of  the  only-begotten  Son,  who  is  in  the  bosom 
of  the  Father;  not  only  as  being  his  eternal  delight  and  love,  but 
also  as  one  acquainted  with  all  his  secret  counsels — as  his  fellow  and 
participant  of  all  his  bosom  thoughts. 

He  says,  that  "  all  that  ever  came  before  him  were  thieves  and 
robbers,  but  the  sheep  did  not  hear  them,"  John  x.  8.  This  some 
of  old  impiously  applied  unto  the  prophets  of  the  Old  Testament; 
whereas  he  intended  it  only  of  those  false  prophets  who  pretended 
of  themselves  that  they,  any  of  them,  were  the  Messiah,  the  great 


92  THE  PERSON  OF  CHRIST.      * 

Shepherd  of  the  sheep,  whom  his  elect  sheep  would  not  attend  unto. 
But  it  is  true  that  all  who  went  before  him,  neither  separately  nor 
jointly,  had  the  knowledge  of  God,  so  as  to  declare  him  fully  unto 
the  church. 

It  is  the  most  fond  and  wicked  imagination  of  the  Socinians, 
invented  to  countenance  their  disbelief  and  hatred  of  his  divine  per- 
son, that  during  the  time  of  his  flesh  he  was  taken  up  into  heaven, 
and  there  taught  the  doctrine  of  the  Gospel,  as  Mohammed  feigned 
concerning  himself  and  his  Alkoran.  The  reason  and  foundation  of 
his  perfect  knowledge  of  God  was,  his  being  the  only-begotten  Son 
in  the  bosom  of  the  Father,  and  not  a  fictitious  rapture  of  his 
human  nature. 

To  this  purpose  have  we  his  own  testimony,  John  iii.  13, 
"  And  no  man  hath  ascended  up  to  heaven,  but  he  that  came  down 
from  heaven,  even  the  Son  of  man  which  is  in  heaven."  The 
matter  whereof  he  treats  is  the  revelation  of  heavenly  things.  For, 
finding  Nicodemus  slow  in  the  understanding  of  the  doctrine  and 
necessity  of  regeneration,  which  yet  was  plain  and  evident  in  com- 
parison of  some  other  heavenly  mysteries,  he  asks  of  him,  "  If  I  have 
told  you  eartlily  things,  and  ye  beheve  not,"  (things  wr-ought  in  the 
earth  and  in  your  own  breasts,)  "  how  shall  ye  believe  if  I  tell  you 
of  heavenly  things  c  "  if  I  declare  unto  you  the  deep  counsels  of  the 
will  of  God  above,  verse  12.  But  hereon  a  question  might  arise, 
how  he  should  himself  come  to  the  knowledge  of  these  heavenly 
things  whereof  they  had  never  heard  before,  and  which  no  other 
man  could  tell  them  of,  especially  considering  what  he  had  said 
before,  verse  11,  "We  speak  that  we  do  know,  and  testify  that 
we  have  seen."  Hereof  he  gives  an  account  in  these  words.  Where- 
fore the  ascending  into  heaven,  which  he  denies  unto  all  men  what- 
ever— "  No  man  hath  ascended  up  to  heaven  " — is  an  entrance  into 
aU  the  divine,  heavenly  counsels  of  G«d ;  no  man  either  hath  or  ever 
had  a  full  comprehension  of  these  heavenly  things  but  he  himself 
alone.  And  unto  him  it  is  ascribed  on  a  double  account :  first,  That 
he  came  down  from  heaven;  secondly.  That  when  he  did  so,  he  yet 
still  continued  in  heaven:  which  two  properties  give  us  such  a 
description  of  the  person  of  Clirist  as  declare  him  a  full  possessor  of 
all  the  counsels  of  God.  He  descended  from  heaven  in  his  incarna- 
tion, whereby  he  became  the  Son  of  man ;  and  he  is  and  was  then 
in  heaven  in  the  essence  and  glory  of  his  divine  nature.  This  is  the 
full  of  v/hat  we  assert.  In  the  knowledge  and  revelation  of  heavenly 
mysteries,  unto  the  calling,  sanctification,  and  salvation  of  the  church, 
doth  the  prophetical  ofiice  of  Christ  consist.  This  he  positively 
affirms  could  not  otherwise  be,  but  tliat  he  who  came  down  from 
heaven  was  also  at  the  same  instant  in  heaven.     This  is  that  glorious 


THE  FULNESS  OF  THE  SPIEIT  IN  CHRIST.  93 

person  whereof  we  speak.  He  who,  being  always  in  heaven  in  the 
glory  and  essence  of  his  divine  nature,  came  down  from  heaven,  not 
locally,  by  a  mutation  of  his  residence,  but  by  dispensation  in  the 
assumption  of  our  nature  into  personal  union  with  himself — he  alone 
is  meet  and  able  to  be  the  prophet  of  the  church  in  the  revelation 
of  the  heavenly  mysteries  of  the  counsels  of  the  will  of  God.  In 
him  alone  were  "  hid  all  the  treasures  of  wisdom  and  knowledge," 
Col.  ii.  3,  because  in  him  alone  "  dwelt  the  fulness  of  the  Godhead 
bodily,"  verse  9. 

I  do  not  hereby  ascribe  the  infusion  of  omniscience,  of  infinite 
understanding,  wisdom,  and  knowledge,  into  the  human  nature  of 
Christ.  It  was  and  is  a  creature,  finite  and  limited,  nor  is  a  capable 
subject  of  properties  absolutely  infinite  and  immense.  Filled  it  was 
with  light  and  wisdom  to  the  utmost  capacity  of  a  creatmre  ;  but  it 
was  so,  not  by  being  changed  into  a  divine  nature  or  essence,  but  by 
the  communication  of  the  Spirit  unto  it  without  measure.  The 
Spirit  of  the  Lord  did  rest  upon  him,  the  spirit  of  wisdom  and 
understanding,  the  spirit  of  counsel  and  might,  the  spirit  of  know- 
ledge and  of  the  fear  of  the  Lord,  and  made  him  of  quick  under- 
standing in  the  fear  of  the  LoED,  Isa.  xL  2,  3. 

[3.]  The  Spirit  of  God  dwelHng  in  him,  in  all  the  fulness  of  his 
graces  and  gifts,  gave  him  an  understanding  pecuhar  unto  himself ; 
as  above  that  of  all  creatures,  so  beneath  the  essential  omniscience 
of  the  divine  nature.  Hence  some  things,  as  he  was  a  man,  he  knew 
not,  (Mark  xiii.  32,)  but  as  they  were  given  him  by  revelation.  Rev. 
i.  1.  But  he  is  the  prophet  of  the  church  in  his  whole  entire  person, 
and  revealed  the  counsel  of  God,  as  he  was  in  heaven  in  the  bosom 
of  the  Father.  Cursed  be  he  that  trusteth  in  man,  that  maketh 
flesh  his  arm,  as  to  the  revelations  of  the  counsels  of  God.  Here 
lies  the  safety,  the  security,  the  glory  of  the  church.  How  deplorable 
is  the  darkness  of  mankind,  in  their  ignorance  of  God  and  heavenly 
things  !  In  what  ways  of  vanity  and  misery  have  the.  generality  of 
them  wandered  ever  since  our  first  apostasy  from  God  1  Nothing 
but  hell  is  more  full  of  horror  and  confusion  than  the  minds  and 
ways  of  men  destitute  of  heavenly  light.  How  miserably  did  those 
among  them  who  boasted  themselves  to  be  wise,  wax  foolish  in  their 
imaginations  !  How  wofully  did  all  their  inquiries  after  the  nature 
and  will  of  God,  their  own  state,  duty,  and  happiness,  issue  in 
curiosity,  uncertainty,  vanity,  and  falsehood  !  He  who  is  infinitely 
good  and  compassionate,  did  from  the  beginning  give  some  relief  in 
this  woful  state,  by  such  parcels  of  divine  revelations  as  he  thought 
meet  to  communiqate  unto  them  by  the  prophets  of  old — such  as  they 
were  able  to  receive.  By  them  he  set  up  a  light  shining  in  a  dark 
place,  as  the  light  of  stars  in  the  night.     But  it  was  the  rising  of  the 


94  THE  PERSON  OF  CHRIST. 

Sun  of  Rigliteoiisness  alone  that  dispelled  the  darkness  that  was  on 
the  earth,  the  thick  darkness  that  was  on  the  people,  bringing  life 
and  immortality  to  light  by  the  Gospel.  The  divine  person  of  the 
Son  of  God,  in  whom  were  hid  all  the  treasures  of  wisdom  and 
knowledge,  who  is  in  the  bosom  of  the  Father,  hath  now  made 
known  all  things  unto  the  church,  giving  us  the  perfect  idea  and 
certainty  of  all  sacred  truth,  and  the  full  assurance  of  things  invisible 
and  eternal. 

Three  things  are  necessary,  that  we  may  have  the  benefit  and 
comfort  of  divine  light  or  truth — 1st,  The  fulness  of  its  revela- 
tion; 2dly,  The  infallibility  of  it;  and,  Sdly,  The  authority  from 
whence  it  doth  proceed.  If  either  of  these  be  wanting,  we  cannot 
attain  unto  stability  and  assurance  in  the  faith  of  it,  or  obedience 
unto  it. 

1st,  Full  it  must  be,  to  free  us  from  all  attempts  of  fear  that  any 
thing  is  detained  or  hidden  from  us  that  were  needful  for  us  to 
know.  Without  this  the  mind  of  man  can  never  come  to  rest  in 
the  kaowledge  of  truth.  All  that  he  knows  may  be  useless  unto 
him,  for  the  want  of  that  which  he  neither  doth  nor  can  know, 
because  not  revealed. 

2dli/,  And  it  must  be  infallible  also.  For  this  divine  truth 
whereof  we  treat,  being  concerning  things  unseen — heavenly,  eternal 
mysteries,  transcending  the  reach  of  human  reason — nothing  but  the 
absolute  infallibility  of  the  revealer  can  bring  the  mind  of  man  to 
assurance  and  acquiescency.  And  whereas  the  same  truth  enjoins 
unto  us  duties,  many  of  them  contrary  unto  our  inclinations  and 
cross  unto  our  several  interests — the  great  guides  of  con'upted  nature — 
the  revelation  of  it  must  proceed  from  sovereign  authority,  that  the 
will  may  comply  with  the  mind  in  the  embracement  of  it.  All  these 
are  absolutely  secured  in  the  divine  person  of  the  great  prophet  of 
the  church.  His  infinite  wisdom,  his  infinite  goodness,  liis  essential 
veracity,  his  sovereign  authority  over  all,  give  the  highest  assurance 
whereof  a  created  understanding  is  capable,  that  nothing  is  detained 
from  us — that  there  is  no  possibility  of  error  or  mistake  in  what  is 
declared  unto  us,  nor  any  pretence  left  of  declining  obedience  unto 
the  commands  of  the  truth  that  we  do  receive.  This  gives  the  soul 
assured  rest  and  peace  in  the  belief  of  things  which  "  eye  hath  not 
seen,  nor  ear  heard,  nor  can  enter  into  the  heart  of  man  to  conceive." 
Upon  the  assurance  of  this  truth  alone  can  it  with  joy  prefer  things ' 
invisible  and  eternal  above  all  present  satisfactions  and  desires.  In 
the  persuasion  hereof  can  it  forego  the  best  of  present  enjoyments,  and 
undergo  the  worst  of  present  evils;  namely,  in  the  experience  of  its 
present  efficacy,  and  choice  of  that  future  recompense  which  it  doth 
secure.     And  he  believes  not  the  Gospel  unto  his  own  advantage,  or 


THE  EELATION  OF  THE  SPIRIT  TO  CHRIST  AS  PROPHET.  95 

the  glory  of  God,  whose  faith  rests  not  in  the  divine  person  of  Jesus 
Christ,  the  gi-eat  prophet  of  the  church.  And  he  who  there  finds 
rest  unto  his  soul,  dares  not  admit  of  any  copartners  with  him  as  to 
instruction  in  the  mind  of  God. 

2dly,  It  was  requisite  unto  the  oflfice  of  this  gi'eat  prophet  of  the 
church,  and  the  discharge  thereof,  that  he  should  have  power  and 
authority  to  send  the  Holy  Spirit  to  make  his  revelations  of  divine 
truth  effectual  unto  the  minds  of  men.  For  the  church  which  he  was 
to  instruct,  was  not  only  in  darkness,  by  reason  of  ignorance  and  want 
of  objective  light  or  divine  revelations,  but  was  incapacitated  to  re- 
ceive spiritual  things  in  a  due  manner  when  revealed.  Wherefore,  it 
was  the  work  of  this  prophet,  not  only  to  make  known  and  declare 
the  doctrines  of  truth,  which  are  our  external  directive  light,  but  also 
to  irradiate  and  illuminate  our  minds,  so  that  we  might  savingly 
apprehend  them.  And  it  is  no  wonder  if  those  who  are  otherwise 
minded,  v/ho  suppose  themselves  able  to  receive  spiritual  things,  the 
things  of  God,  in  a  due  manner,  upon  their  external  proposal  unto 
them,  are  regardless  of  the  divine  person  of  Christ  as  the  prophet  of 
the  church.  But  hereon  they  will  never  have  experience  of  the  life 
and  power  of  the  doctrine  of  the  Gospel,  if  the  apostle  is  to  be  be- 
lieved, 1  Cor.  ii.  9-12.  Now,  this  internal  illumination  of  the  minds 
of  men  unto  the  acknowledgment  of  the  tiiith  can  be  wrought  in 
them  only  by  the  Holy  Spu-it  of  God,  Eph.  i.  17-19;  2  Cor.  iii.  18. 
None,  therefore,  could  be  the  prophet  of  the  church,  but  he  who  had 
the  power  to  send  the  Holy  Spirit  to  enable  it  to  receive  his  doctrine 
by  the  saving  illumination  of  the  minds  of  men.  And  this  alone  he 
could  do,  whose  Spirit  he  is,  proceeding  from  him;  whom  he  there- 
fore frequently  promised  so  to  send. 

Without  a  respect  unto  these  things,  we  cannot  really  be  made 
partakers  of  the  saving  benefits  and  fruits  of  the  prophetical  ofiice  of 
Christ.  And  this  we  can  have  only  in  the  exercise  of  faith  on>his 
divine  person,  which  is  the  eternal  spring  from  whence  this  ofiice 
derives  all  life  and  efficacy. 

The  command  of  God,  in  respect  unto  him  as  the  prophet  of  the 
church,  is,  "  This  is  my  beloved  Son,  in  whom  I  am  well  pleased ; 
hear  him."  Unless  we  actually  regard  him  by  faith  as  the  only- 
begotten  Son  of  God,  we  can  perform  no  duty  aright  in  the  hearing  of 
him,  nor  shall  we  learn  the  truth  as  we  ought.  Hence  it  is  that 
those  who  deny  his  divine  person,  though  they  pretend  to  attend  unto 
him  as  the  teacher  of  the  church,  do  yet  learn  no  truth  from  him, 
but  embrace  pernicious  errors  in  the  stead  thereof.  So  it  is  with  the 
Socinians,  and  all  that  follow  them.  For  whereas  they  scarcely  own 
any  other  ofiice  of  Christ  but  his  prophetical — looking  on  him  as  a 
man  sent  to  teach  the  mind  of  God,  and  to  confiim  his  doctrine  by 


96  THE  PERSON  OF  CHRIST. 

his  sufferings,  whereon  he  was  afterward  highly  exalted  of  God — they 
learn  nothing  from  him  in  a  due  manner. 

But  this  respect  unto  the  person  of  Christ  is  that  which  will  inge- 
nerate  in  us  all  those  holy  qualifications  that  are  necessary  to  enable 
us  to  know  the  mind  and  will  of  God.  For  hence  do  reverence, 
humility,  faith,  delight,  and  assurance,  arise  and  flow ;  without  whose 
continual  exercise,  in  vain  shall  men  hope  to  learn  the  will  of  God  by 
the  utmost  of  their  endeavours.  And  the  want  of  these  things  is  the 
cause  of  much  of  that  lifeless,  unsanctified  knowledge  of  the  doctrine 
of  the  Gospel  which  is  amongst  many.  They  learn  not  the  truth, 
from  Christ,  so  as  to  expect  all  teachings  from  his  divine  power. 
Hence  they  never  come  to  know  it,  either  in  its  native  beauty  draw- 
ing the  soul  into  the  love  and  delight  of  what  they  know,  or  in  its 
transforming  efficacy  changing  the  mind  into  its  own  image  and 
likeness. 

(2.)  The  same  also  is  the  state  of  things  with  respect  unto  his 
kingly  office  and  poiver.  But  this  I  have  at  large  treated  on  else- 
where, and  that  much  unto  the  same  purpose ;  namely,  in  the  expo- 
sition of  the  3d  verse  of  the  1st  chapter  of  the  Epistle  unto  the 
Hebrews.     Wherefore  I  shall  not  here  enlarge  upon  it. 

Some  seem  to  imagine,  that  the  kmgly  power  of  Christ  towards 
the  church  consists  only  in  external  rule  by  the  Gospel  and  the  laws 
thereof,  requiring  obedience  unto  the  officers  and  rulers  that  he  hath 
appointed  therein.  It  is  true,  that  this  also  belongs  unto  his  kingly 
power  and  rule ;  but  to  suppose  that  it  consisteth  solely  therein,  is 
an  ebullition  from  the  poisonous  fountaia  of  the  denial  of  his  divine 
person.  For  if  he  be  not  God  over  all,  whatever  in  words  may  be 
pretended  or  ascribed  unto  him,  he  is  capable  of  no  other  nde  or 
power.  But  indeed  no  one  act  of  his  kingly  office  can  be  aright 
conceived  or  acknowledged,  without  a  respect  had  unto  his  divine 
person.  I  shall  instance  only  unto  this  purpose  in  two  things  in 
general. 

[1.]  The  extent  of  his  power  and  rule  gives  evidence  herennio.  It 
is  over  the  whole  creation  of  God.  "  All  power  is  given  him  in 
heaven  and  earth,"  Matt,  xxviii.  18.  "All  things  are  put  under 
his  feet,  he  only  excepted  who  put  all  things  under  him,"  1  Cor. 
XV.  27;  and  he  is  made  "head  over  all  things  unto  the  church," 
Eph.  i.  22.  Not  only  those  who  are  above  the  rule  of  external  law, 
as  the  holy  angels  ;  and  those  who  have  cast  off"  all  such  rule,  as  the 
devils  themselves ;  but  all  things  that  in  their  own  nature  are  not 
capable  of  obedience  to  an  external  law  or  rule,  as  the  whole  inani- 
mate creation,  heaven,  and  earth,  and  the  sea,  with  all  things  in 
them  and  under  them,  (PhU.  ii.  10,)  with  the  dead  bodies  of  men, 
which  he  shall  raise  at  the  last  day. 


GODHEAD  ESSENTIAL  TO  HIS  KINGLY  OFFICE.  97 

For  this  power  over  the  whole  creation  is  not  only  a  moral  right 
to  rule  and  govern  it;  but  it  is  also  accompanied  with  virtue,  force, 
or  almighty  power,  to  act,  order,  and  dispose  of  it  at  his  pleasure. 
So  is  it  described  by  the  apostle  from  the  Psalmist,  Heb.  i.  10-12, 
"  Thou,  Lord,  in  the  beginning  hast  laid  the  foundation  of  the  earth ; 
and  the  heavens  are  the  works  of  thine  hands:  they  shall  perish, 
but  thou  remainest;  and  they  all  shall  wax  old  as  doth  a  garment; 
and  as  a  vesture  shalt  thou  fold  them  up,  and  they  shall  be  changed : 
but  thou  art  the  same,  and  thy  years  shall  not  fail."  That  power  is 
required  unto  his  kingly  office  whereby  he  created  all  things  in  the 
beginning,  and  shall  change  them  all,  as  a  man  folds  up  a  vesture, 
in  the  end.  Omnipotency,  accompanied  with  eternity  and  immuta- 
bility, are  required  hereunto. 

It  is  a  vain  imagination,  to  suppose  that  this  power  can  reside  in 
a  mere  creature,  however  glorified  and  exalted.  All  essential  divine 
properties  are  concurrent  with  it,  and  inseparable  from  it.  And  where 
are  the  properties  of  God,  there  is  the  nature  of  God;  for  his  being 
and  his  properties  are  one  and  the  same. 

If  the  Lord  Christ,  as  king  of  the  church,  be  only  a  mere  man,  and 
be  as  such  only  to  be  considered,  however  he  may  be  exalted  and 
glorified — however  he  may  be  endowed  with  honour,  dignity,  and 
authority — yet  he  cannot  put  forth  or  act  any  real  physical  power 
immediately  and  directly,  but  where  he  is  present.  But  this  is  in 
heaven  only;  for  the  heaven  must  receive  him  "until  the  times  of 
the  restitution  of  all  things,"  Acts  iii.  21.  And  hereon  his  rule  and 
power  would  be  the  greatest  disadvantage  unto  the  church  that 
could  befall  it.  For  suppose  it  immediately  under  the  rule  of  God, 
even  the  Father;  his  omnipotency  and  omnipresence,  his  omniscience 
and  infinite  wisdom — whereby  he  could  be  always  present  "with 
every  one  of  them,  know  all  their  wants,  and  give  immediate  relief 
according  to  the  counsel  of  his  will — were  a  stable  foundation  for 
faith  to  rest  upon,  and  an  everlasting  spring  of  consolation.  But 
now,  whereas  all  power,  all  judgment,  all  rule,  is  committed  unto  the 
Son,  and  the  Father  doth  nothing  towards  the  church  but  in  and  by 
him,  if  he  have  not  the  same  divine  power  and  properties  with  him, 
the  foundation  of  the  church's  faith  is  cast  down,  and  the  spring  of 
its  consolation  utterly  stopped  up. 

I  cannot  believe  in  him  as  my  heavenly  king,  who  is  not  able  by 
himself,  and  by  the  virtue  of  his  presence  with  me,  to  make  what 
changes  and  alterations  he  pleaseth  in  the  minds  of  men,  and  in  the 
whole  creation  of  God,  to  relieve,  preserve,  and  deliver  me,  and  to 
raise  my  body  at  the  last  day. 

To  suppose  that  the  Lord  Christ,  as  the  king  and  head  of  the 
church,  hath  not  an  infinite,  divine  power,  whereby  he  is  able  always 


98  THE  PERSON  OF  CHRIST. 

to  relieve,  succour,  save,  aud  deliver  it — if  it  were  to  be  done  by  the 
alteration  of  the  whole  or  any  part  of  God's  creation,  so  as  that  the 
fire  should  not  bum,  nor  the  water  overwhelm  them,  nor  men  be 
able  to  retain  their  thoughts  or  ability  one  moment  to  afflict  them  ; 
and  that  their  distresses  are  not  always  effects  of  his  wisdom,  and 
never  from  the  defect  of  his  power — is  utterly  to  overthrow  all  faith, 
hope,  and  the  whole  of  religion  itself 

Ascribe  therefore  unto  the  Lord  Christ,  in  the  exercise  of  his  kingly 
office,  only  a  moral  power,  operative  by  rules  and  laws,  with  the  help 
of  external  instruments — deprive  him  of  omnipresence  and  omni- 
science, with  infinite,  divine  power  and  virtue,  to  be  acted  at  his 
pleasure  in  and  over  the  whole  creation — and  you  rase  the  foundation 
of  all  Christian  faith  and  hope  to  the  ground. 

There  are  no  true  believers  who  will  part  with  their  faith  herein 
for  the  whole  world ;  namely,  that  the  Lord  Jesus  Christ  is  able,  by 
his  divine  power  and  presence,  immediately  to  aid,  assist,  relieve,  and 
deliver  them  in  every  moment  of  their  surprisals,  fears,  and  dangers, 
in  every  trial  or  duty  they  may  be  called  unto,  in  every  difficulty 
they  have  to  conflict  withal.  And  to  expect  these  things  any  other- 
wise but  by  virtue  of  his  divine  nature,  is  wofully  to  deceive  our 
own  souls.     For  this  is  the  work  of  God. 

[2.]  The  rule  of  Christ,  as  king  of  the  church,  is  internal  and 
spiritual,  over  the  minds,  souls,  and  consciences  of  all  that  do  be- 
lieve. There  is  no  one  gracious  acting  of  soul  in  any  one  believer, 
at  any  time  in  the  whole  world,  either  in  opposition  unto  sin  or  the 
performance  of  duty,  but  it  is  influenced  and  under  the  guidance  of 
the  kingly  power  of  Christ.  I  suppose  we  have  herein  not  only  the 
common  faith,  but  also  the  common  spiritual  sense  and  experience, 
of  them  all.  They  know  that  in  their  spiritual  life  it  is  he  that 
liveth  in  them  as  the  efficient  cause  of  all  its  acts,  and  that  without 
him  they  can  do  nothing.  Unto  him  they  have  respect  in  every 
the  most  secret  and  retired  actings  of  grace,  not  only  performed  as 
under  his  eye,  but  by  his  assistance ;  on  every  occasion  do  they  im- 
mediately, in  the  internal  actings  of  their  minds,  look  unto  him,  as 
one  more  present  with  their  souls  than  they  are  with  themselves; 
and  have  no  thoughts  of  the  least  distance  of  his  knowledge  or 
power.     And  two  things  are  required  hereto. 

\st,  That  he  be  xapBioyvuxrTri; — that  he  have  an  actual  inspection 
into  all  the  frames,  dispositions,  thoughts,  and  internal  actings,  of  all 
believers  in  the  whole  world,  at  all  times,  and  every  moment. 
Without  this,  he  cannot  bear  that  rule  in  their  souls  and  consciences 
which  we  have  described,  nor  can  they  act  faith  in  him,  as  their 
occasions  do  require.  No  man  can  live  by  faith  on  Christ,  no  man 
can  depend  on  his  sovereign  power,  who  is  not  persuaded  that  all 


GODHEAD  ESSENTIAL  TO  HIS  PRIESTLY  OFFICE.  99 

the  frames  of  his  heart,  all  the  secret  groans  and  sighs  of  his  spirit, 
all  the  inward  labourings  of  his  soul  against  sin,  and  after  con- 
formity to  himself,  are  continually  under  his  eye  and  cognizance. 
Wherefore  it  is  said,  that  all  things  are  naked  and  opened  unto  his 
eyes,  Heb.  iv.  13.  And  he  says  of  himself,  that  he  "searcheth" 
(that  is,  knoweth)  "  the  hearts  and  reins  of  men,"  Rev.  ii.  23.  And 
if  these  things  are  not  the  peculiar  properties  of  the  divine  nature, 
I  know  nothing  that  may  be  so  esteemed. 

'2.dly,  There  is  required  hereunto  an  influence  of  power  into  all 
the  actings  of  the  souls  of  believers; — an  intimate,  efficacious  opera- 
tion with  them  in  every  duty,  and  under  every  temptation.  These 
all  of  them  do  look  for,  expect,  and  receive  from  him,  as  the  king 
and  head  of  the  church.  This  also  is  an  effect  of  divine  and  infinite 
power.  And  to  deny  these  things  unto  the  Lord  Christ,  is  to  rase 
the  foundation  of  Christian  religion.  Neither  faith  in,  nor  love 
unto  him,  nor  dependence  on  him,  nor  obedience  unto  his  authority, 
can  be  preserved  one  moment,  without  a  persuasion  of  his  immediate 
intuition  and  inspection  into  the  hearts,  minds,  and  thoughts  of  all 
men,  with  a  real  influence  into  all  the  actings  of  the  life  of  God  in 
all  them  that  believe.  And  the  want  of  the  faith  hereof  is  that 
which  hath  disjoined  the  minds  of  many  from  adherence  unto  him, 
and  hath  produced  a  lifeless  carcase  of  the  Christian  religion,  instead 
of  the  saving  power  thereof 

(3.)  The  same  may  be  said  concerning  his  sacerdotal  office,  and 
all  the  acts  of  it.  It  was  in  and  by  the  human  nature  that  he 
offered  himself  a  sacrifice  for  us.  He  had  somewhat  of  his  own  to 
offer,  Heb.  viii.  3 ;  and  to  this  end  a  body  was  prepared  for  him, 
chap.  X.  5.  But  it  was  not  the  work  of  a  man,  by  one  offering,  and 
tliat  of  himself,  to  expiate  the  sins  of  the  whole  church,  and  for  ever 
to  perfect  them  that  are  sanctified,  which  he  did,  Heb.  x.  14. 
God  was  to  purchase  his  church  "  with  his  own  blood,"  Acts  xx.  28. 
But  this  also  I  have  spoken  to  at  large  elsewhere. 

This  is  the  sum  of  what  we  plead  for :  We  can  have  no  due  con- 
sideration of  the  offices  of  Christ,  can  receive  no  benefit  by  them, 
nor  perform  any  act  of  duty  with  respect  unto  them,  or  any  of  them, 
unless  faith  in  his  divine  person  be  actually  exercised  as  the  founda- 
tion of  the  whole.  For  that  is  it  whence  all  their  glory,  power,  and 
efficacy  are  derived.  Whatever,  therefore,  we  do  with  respect  unto 
his  rule,  whatever  we  receive  by  the  communication  of  his  Spirit 
and  gi'ace,  whatever  we  learn  from  his  Word  by  the  teachings  of  his 
Spirit,  whatever  benefit  we  believe,  expect,  and  receive,  by  his  sacri- 
fice and  intercession  on  our  behalf;  our  faith  in  them  all,  and  con- 
cerning them  all,  is  terminated  on  his  divine  person.  The  church  is 
saved  by  his  offices,  because  they  are  his.     This  is  the  substance  of 

VOL.  I.— 15 


100  THE  PERSON  OF  CHRIST. 

the  testimony  given  concerning  him,  by  God,  even  the  Father, 
1  John  V.  10,  11.  "This  is  the  record"  that  God  hath  testified 
concerning  his  Son,  "  that  God  hath  given  to  us  eternal  hfe,  and 
this  Hfe  is  in  his  Son."  Eternal  life  is  given  unto  us,  as  it  was 
wrought  out  and  procured  by  the  mediation  of  Christ  on  our  behalf. 
But  yet  in  him  it  was  originally,  and  from  him  do  we  receive  it  in 
the  discharge  of  his  office ;  for  this  life  is  in  the  Son  of  God. 

Hence  it  is  that  all  those  by  whom  the  divine  person  of  Christ  is 
denied,  are  forced  to  give  such  a  description  of  his  offices,  as  that  it 
is  utterly  impossible  that  the  church  should  be  saved  by  the  dis- 
charge of  them. 


CHAPTER  VIII. 

The  Faith  of  the  Church  under  the  Old  Testament  in  and  concerning  the  Person 

of  Christ. 

A  brief  view  of  the  faith  of  the  church  under  the  Old  Testament 
concerning  the  divine  person  of  Christ,  shall  close  these  discourses, 
and  make  way  for  those  that  ensue,  wherein  our  own  duty  with 
respect  thereunto  shall  be  declared. 

That  the  faith  of  aU  believers,  from  the  foundation  of  the  world, 
had  a  respect  unto  him,  I  shall  afterwards  demonstrate ;  and  to  deny 
it,  is  to  renounce  both  the  Old  Testament  and  the  New.  '  But  that 
this  faith  of  theirs  did  principally  respect  his  person,  is  what  shall 
here  be  declared.  Therein  they  knew  was  laid  the  foundation  of  the 
counsels  of  God  for  their  deliverance,  sanctification,  and  salvation. 
Otherwise  it  was  but  little  they  clearly  understood  of  his  office,  or 
the  way  whereby  he  would  redeem  the  church. 

The  apostle  Peter,  in  the  confession  he  made  of  him,  (Matt.  xvi. 
16,)  exceeded  the  faith  of  the  Old  Testament  in  this,  that  he  applied 
the  promise  concerning  the  Messiah  unto  that  individual  person: 
"  Thou  art  the  Christ,  the  Son  of  the  living  God  " — he  that  was  to 
be  the  Redeemer  and  Saviour  of  the  church.  Howbeit  Peter  then 
knew  little  of  the  way  and  manner  whereby  he  was  principally  so  to 
be.  And  therefore,  when  he  began  to  declare  them  unto  his  dis- 
ciples— namely,  that  they  should  be  by  his  death  and  sufferings — he 
in  particular  was  not  able  to  comply  with  it,  but,  saith  he,  "  Master, 
that  be  far  from  thee,"  verse  22.  As  "  flesh  and  blood" — that  is, 
his  own  reason  and  understanding — did  not  reveal  or  declare  Him 
imto  Peter  to  be  the  Christ,  the  Son  of  the  living  God,  but  the 
Father  which  is  in  heaven ;  so  he  stood  in  need  of  fresh  assistance 


HOW  REVEALED  UNDER  THE  OLD  TESTAMENT.  101 

from  the  same  almighty  hand  to  believe  that  He  sho^uld  redeem  and 
save  his  church  by  his  death.  And  therefore  he  did  refuse  the 
external  revelation  and  proposition  of  it,  though  made  by  Christ 
himself,  until  he  received  internal  aid  from  above.  And  to  suppose 
that  we  have  faith  now  in  Christ  or  his  death  on  any  other  terms, 
is  an  evidence  that  we  have  no  faith  at  all. 

Wherefore,  the  faith  of  the  saints  under  the  Old  Testament  did 
principally  respect  the  person  of  Christ — both  what  it  was,  and  what 
it  was  to  be  in  the  fulness  of  time,  when  he  was  to  become  the  seed 
of  the  woman.  What  his  especial  work  was  to  be,  and  the  mystery 
of  the  redemption  of  the  church  thereby,  they  referred  unto  his  own 
wisdom  and  grace ; — only,  they  believed  that  by  him  they  should  be 
saved  from  the  hand  of  all  their  enemies,  or  all  the  evil  that  befell 
them  on  the  account  of  the  first  sin  and  apostasy  from  God. 

God  gave  them,  indeed,  representations  and  prefigurations  of  his 
office  and  work  also.  He  did  so  by  the  high  priest  of  the  law,  the 
tabernacle,  with  all  the  sacrifices  and  services  thereunto  belonging. 
All  that  Moses  did,  as  a  faithful  servant  in  the  house  of  God,  was 
but  a  "  testimony  of  those  things  which  were  to  be  spoken  after," 
Heb.  iii.  5.  Howbeit  the  apostle  tells  us  that  all  those  things  had 
but  a  "  shadow  of  good  things  to  come,  and  not  the  very  image  of 
the  things  themselves,"  Heb.  x.  1.  And  although  they  are  now  to 
us  full  of  light  and  instruction,  evidently  expressing  the  principal 
works  of  Christ's  mediation,  yet  were  they  not  so  unto  them.  For 
the  veil  is  now  taken  off  from  them  in  their  accomplishment,  and  a 
declaration  is  made  of  the  counsels  of  God  in  them  by  the  Gospel. 
The  meanest  believer  may  now  find  out  more  of  the  work  of  Christ 
in  the  types  of  the  Old  Testament,  than  any  prophets  or  wise  men 
could  have  done  of  old.  Therefore  they  always  earnestly  longed  for 
their  accomplishment — that  the  day  might  break,  and  the  shadows 
fly  away  by  the  rising  of  the  Sun  of  Righteousness  with  healing  in 
his  wings.  But  as  unto  his  person,  they  had  glorious  revelations 
concerning  it ;  and  their  faith  in  him  was  the  life  of  all  their 
obedience. 

The  first  promise,  which  established  a  new  intercourse  between 
God  and  man,  was  concerning  his  incarnation — that  he  should  be 
the  seed  of  the  woman.  Gen.  iii.  15;  that  is,  that  the  Son  of  God 
should  be  "made  of  a  woman,  made  under  the  law,"  Gal.  iv.  4. 
From  the  giving  of  that  promise  the  faith  of  the  whole  church  was 
fixed  on  him  whom  God  would  send  in  our  nature,  to  redeem  and 
save  them.  Other  way  of  acceptance  with  him  there  was  none  pro- 
■  vided,  none  declared,  but  only  by  faith  in  this  promise.  The  design  of 
God  in  this  promise — ^which  was  to  reveal  and  propose  the  only  way 
which  in  his  wisdom  and  grace  he  had  prepared  for  the  deliverance 


102  THE  PERSON  OF  CHRIST. 

of  mankind  from  the  state  of  sin  and  apostasy  whereinto  tliey 
were  cast,  with  the  nature  of  the  faith  and  obedience  of  the  church — 
will  not  admit  of  any  other  way  of  salvation,  but  only  faith  in  him 
who  was  thus  promised  to  be  a  saviour.  To  suppose  that  men  might 
fall  off  from  faith  in  God  by  the  revelation  of  himself  in  this  promise, 
and  yet  be  saved  by  attending  to  instructions  given  by  the  works  of 
creation  and  providence,  is  an  imagination  that  will  no  longer  pos- 
sess the  minds  of  men  than  whilst  they  are  ignorant  of,  or  do  forget, 
what  it  is  to  believe  and  to  be  saved. 

The  great  promise  made  unto  Ahraham  was,  that  He  should  taJce 
his  seed  upon  him,  in  whom  all  the  nations  of  the  earth  should  be 
blessed.  Gen,  xii.  3,  xv.  18,  xxii.  18;  which  promise  is  explained  by 
the  apostle,  and  applied  unto  Christ,  Gal.  iil  8.  Hereon  "  Abraham 
beheved  on  the  Lord,  and  it  was  counted  unto  him  for  righteousness," 
Gen.  XV.  6;  for  he  saw  the  day  of  Christ,  and  rejoiced,  John  viii.  56. 

The  faith  that  Jacob  instructed  his  sons  in  was — that  the  Shiloh 
should  come,  and  unto  him  should  be  the  gathering  of  the  nations. 
Gen,  xlix.  10.  Job's  faith  was — that  his  Redeemer  was  the  Li\ing 
One,  and  that  he  should  stand  on  the  earth  in  the  latter  day, 
Job  xix.  25. 

The  revelations  made  unto  David  principally  concerned  His  person, 
and  the  glory  thereof  See  Ps.  ii.,  xlv.,  Ixviii.,  Ixxii.,  ex.,  cxviii.,  espe- 
cially Ps.  xlv.  and  Ixxii.  compared,  which  give  an  account  of  their 
apprehensions  concerning  him. 

The  faith  of  Daniel  was,  that  God  would  show  mercy,  for  the  Lord's 
sake,  Dan.  ix.  17;  and  of  all  the  prophets,  that  the  "  Redeemer 
should  come  to  Zion,  and  unto  them  that  turn  from  transgression  in 
Jacob,"  Isa.  lix.  20. 

Of  the  same  nature  were  all  his  personal  appearances  under  the 
Old  Testament,  especially  that  most  illustrious  representation  made 
of  him  unto  the  prophet  Isaiah,  chap,  vi.,  and  the  glorious  revelation 
of  his  name,  chap.  ix.  6. 

It  is  true  that  both  these  and  other  prophets  had  revelations  con- 
cerning his  sufferings  also.  For  "  the  Spirit  of  Christ  that  was  in 
them  testified  beforehand  of  his  sufferings,  and  the  glory  that  should 
follow,"  1  Peter  i.  1 1 ; — an  illustrious  testimony  where  unto  we  have 
given  us,  Ps.  xxii.,  and  Isa.  liii.  Nevertheless  their  conceptions  con- 
cerning them  were  dark  and  obscure.  It  was  his  person  that  their 
faith  principally  regarded.  Thence  were  they  filled  with  desires  and 
expectations  of  his  coming,  or  his  exhibition  and  appearance  in  the 
flesh.  With  the  renewed  promises  hereof  did  God  continually  refresh 
the  church  in  its  straits  and  difficulties.  And  hereby  did  God  call 
off  the  body  of  the  people  from  trust  in  themselves,  or  boasting  in 
their  present  privileges,  vdiich  they  were  exceedingly  prone  unto. 


PROGEESS  OF  ERROR  IN  THE  CHURCH  OF  ISRAEL.  103 

In  process  of  time  this  faith,  whicli  ■s\Touglit  effectually  in  the 
Church  of  Israel,  degenerated  into  a  lifeless  opinion,  that  proved  the 
i-uin  of  it.  Whilst  they  really  lived  in  the  faith  of  him  as  the  Saviour 
and  Kedeemer  of  the  church  from  all  its  spiritual  adversaries,  as  he 
who  was  to  make  "  an  end  of  sin,  and  bring  in  everlasting  righteous- 
ness," unto  whom  all  their  present  ordinances  were  subservient  and 
directive;  all  grace,  love,  zeal,  and  patient  waiting  for  the  accom- 
plishment of  the  promise,  flourished  among  them.  But  in  process 
of  time,  growing  carnal,  trusting  in  their  own  righteousness,  and  the 
privileges  which  they  had  by  the  law,  their  faith  concerning  the 
person  of  Christ  degenerated  into  a  corrupt,  obstinate  opinion,  that 
he  should  be  only  a  temporal  king  and  deliverer;  but  as  unto 
righteousness  and  salvation  they  were  to  trust  unto  themselves  and 
the  law.  And  this  prejudicate  opinion,  being  indeed  a  renunciation 
of  all  the  grace  of  the  promises  of  God,  proved  their  utter  i-uin.  For 
when  he  came  in  the  flesh,  after  so  many  ages,  filled  up  with  con- 
tinued expectations,  they  rejected  and  despised  him  as  one  that  had 
neither  form  nor  comeliness  for  which  he  should  be  desired.  So  doth 
it  fall  out  in  other  churches.  That  which  was  faith  truly  spiritual 
and  evangeHcal  in  their  first  planting,  becomes  a  lifeless  opirjon  in 
succeeding  ages.  The  same  truths  are  still  professed,  but  that  pro- 
fession springs  not  from  the  same  causes,  nor  doth  it  produce  the 
same  effects  in  the  hearts  and  hves  of  men.  Hence,  in  process  of 
time,  some  churches  continue  to  have  an  appearance  of  the  same 
body  which  they  were  at  first,  but — being  examined — are  like  a 
lifeless,  breathless  carcase,  wherein  the  animating  Spirit  of  grace 
doth  not  dwell.  And  then  is  any  church,  as  it  was  "with  that  of  the 
Jews,  nigh  to  destruction,  when  it  corrupts  formerly  professed  truths, 
to  accommodate  them  unto  the  present  lusts  and  inclinations  of  men. 


CHAPTER  IX. 

Honour  due  to  the  Person  of  Christ — The  Nature  and  Causes  of  it. 

Many  other  considerations  of  the  same  nature  with  those  foregomg, 
relating  unto  the  glory  and  honour  of  the  person  of  Christ,  may  be 
taken  from  all  the  fundamental  principles  of  reUgion.  And  our  duty 
it  is  in  them  all,  to  "  consider  the  Apostle  and  High  Priest  of  our 
profession" — "  the  Author  and  Finisher  of  our  faith."  I  shall  not 
insist  on  more,  but  proceed  unto  those  principles  of  truth  which  are 
immediately  directive  of  our  duty  towards  him;  without  diligent 
attendance  whereunto,  we  do  but  in  vain  bear  the  name  of  Chris- 


104  THE  PERSON  OF  CHKIST. 

tians.     And  tlie  substance  of  what  is  designed  may  be  included  in 
the  following  assertion : — 

"  The  glory,  life,  and  power  of  Christian  religion,  as  Christian 
religion,  and  as  seated  in  the  souls  of  men,  with  all  the  acts  and 
duties  which  properly  belong  thereunto,  and  are,  therefore,  pecu- 
liarly Christian,  and  all  the  benefits  and  privileges  we  receive  by  it, 
or  by  virtue  of  it,  with  the  whole  of  the  honour  and  glory  that  arise 
unto  God  thereby,  have  all  of  them  their  formal  nature  and  reason 
from  their  respect  and  relation  unto  the  person  of  Christ ;  nor  is  he 
a  Christian  who  is  otherwise  minded." 

In  the  confirmation  hereof  it  will  appear  what  judgment  ought  to 
be  passed  on  that  inquiry — which,  after  the  uninterrupted  profession 
of  the  catholic  church  for  so  many  ages  of  a  faith  unto  the  contrary, 
is  begun  to  be  made  by  some  amongst  us — namely,  Of  what  use  is 
the  person  of  Christ  in  religion  ?  For  it  proceeds  on  this  supposition, 
and  is  determined  accordingly — that  there  is  something  in  religion 
wherein  the  person  of  Christ  is  of  no  use  at  all ; — a  vain  imagination, 
and  such  as  is  destructive  unto  the  whole  real  intercourse  between 
God  and  man,  by  the  one  and  only  Mediator! 

The  respect  which  we  have  in  all  acts  of  religion  unto  the  per- 
son of  Christ  may  be  reduced  unto  these  four  heads:  I.  Honour. 
II.  Obedience.  III.  Conformity,  IV.  The  use  we  make  of  him, 
for  the  attaining  and  receiving  of  all  Gospel  privileges — all  grace 
and  glory.  And  hereunto  the  whole  of  our  religion,  as  it  is  Chris- 
tian or  evangelical,  may  be  reduced. 

I.  The  person  of  Christ  is  the  object  of  divine  honour  and  ivorship. 
The  foniial  object  and  reason  hereof  is  the  di\dne  nature,  and  its 
essential  infinite  excellencies.  For  they  are  nothing  but  that  respect 
unto  the  Divine  Being  which  is  due  unto  it  from  all  rational  crea- 
tures, regulated  by  revelation,  and  enforced  by  divine  operations. 
Wherefore  the  j^erson  of  Christ  is  primarily  the  object  of  divine 
honour  and  worship,  upon  the  account  of  his  divine  nature  and 
excellencies.  And  those  yho,  denying  that  nature  in  him,  do  yet 
pretend  to  worship  him  Avith  divine  and  religious  adoration,  do  but 
worship  a  golden  calf  of  their  own  setting  up ;  for  a  Christ  who  is 
not  over  all,  God  blessed  for  ever,  is  not  better.  And  it  implies  a 
contradiction,  that  any  creature  should,  on  any  account,  be  the  im- 
mediate, proper  object  of  divine  worship;  unless  the  divine  essential 
excellencies  be  communicated  unto  it,  or  transfused  into  it,  whereby 
it  would  cease  to  be  a  creature.  For  that  worship  is  nothing  but  the 
ascription  of  divine  excellencies  unto  what  is  so  worshipped. 


DIVINE  HONOUR  DUE  TO  THE  PERSON  OF  CHRIST.  105 

But  we  now  consider  the  Lord  Christ  in  his  whole  entire  person, 
the  Son  of  God  incarnate,  "  God  manifest  in  the  flesh."  His  infinite 
condescension,  in  the  assumption  of  our  nature,  did  no  way  divest 
him  of  his  divine  essential  excellencies.  For  a  time,  they  were 
shadowed  and  veiled  thereby  from  the  eyes  of  men;  when  "he 
made  himself  of  no  reputation,  and  took  on  him  the  form  of  a 
servant."  But  he  eternally  and  unchangeably  continued  "  in  the 
form  of  God,"  and  "  thought  it  not  robbery  to  be  equal  with  God," 
Phil.  ii.  6,  7.  He  can  no  more  really  and  essentially,  by  any  act  of 
condescension  or  humiliation,  cease  to  be  God,  than  God  can  cease 
to  be.  Wherefore,  his  being  clothed  with  our  nature  derogates 
nothing  from  the  true  reason  of  divine  worship  due  unto  him,  but 
adds  an  effectual  motive  unto  it.  He  is,  therefore,  the  immediate 
object  of  all  duties  of  religion,  internal  and  external ;  and  in  the 
dispensation  of  God  towards  us,  none  of  them  can  be  j)erformed  in  a 
due  manner  without  a  respect  unto  him. 

This,  then,  in  the  first  place,  is  to  be  confirmed;  namely,  that  ail 
divine  honour  is  due  unto  the  Son  of  God  incarnate — that  is,  the 
person  of  Christ. 

John  V.  23:  It  is  the  will  of  the  Father,  "That  all  men  should 
honour  the  Son,  even  as  they  honour  the  Father.  He  that  honour- 
eth  not  the  Son,  honoureth  not  the  Father  which  hath  sent  him." 
Some  considerations  on  this  divine  testhnony  will  confirm  our  posi- 
tion. It  is  of  the  Son  incarnate  that  the  words  are  spoken— as  all 
judgment  was  committed  unto  him  by  the  Father,  as  he  was  "  sent" 
by  him,  verse  22 — that  is,  of  the  whole  person  of  Christ  in  the  exer- 
cise of  his  mediatory  office.  And  with  respect  hereunto  it  is  that 
the  mind  of  God  is  peculiarly  revealed.  The  way  whereby  God 
manifesteth  his  will,  that  all  men  should  thus  honour  the  Son,  as 
they  honour  the  Father,  is  by  committing  all  power,  authority,  and 
judgment  unto  him,  verses  20-22,  "  For  the  Father  loveth  the  Son, 
and  showeth  him  all  things  that  himself  doeth :  and  he  will  show 
him  greater  works  than  these,  that  ye  may  marvel.  For  as  the 
Father  raiseth  up  the  dead,  and  quickeneth  them;  even  so  the  Son 
quickeneth  whom  he  will.  For  the  Father  judgeth  no  man,  but 
hath  committed  all  judgment  unto  the  Son."  Not  that  these  things 
are  the  formal  reason  and  cause  of  the  divine  honour  which  is  to  be 
given  him ;  but  they  are  reasons  of  it,  and  motives  unto  it,  in  that 
they  are  evidences  of  his  being  the  Son  of  God. 

But  it  may  be  said.  What  need  is  there  that  the  Father  should  so 
interpose  an  act  of  his  Avill  and  sovereign  pleasure  as  to  this  honour- 
ing of  the  Son,  seeing  the  sole  cause  and  reason  of  this  divine  honour 
is  the  divine  nature,  which  the  Son  is  no  less  partaker  of  than  the 
Father?  I  answer — 


106  THE  PERSON  OF  CHRIST. 

(1.)  He  doth  not  in  this  command  intend  the  honour  and  worship 
of  Christ  absolutely  as  God,  but  distinctly  as  the  Son;  which  pecu- 
liar worship  was  not  known  under  the  Old  Testament,  but  was  now 
declared  necessary  in  the  committiag  all  power,  authority,  and  judg- 
ment unto  him.     This  is  the  honour  whereof  we  speak. 

(2.)  He  doth  it,  lest  any  should  conceive  that  "  as  he  was  now 
sent  of  the  Father,"  and  that  in  the  "  form  of  a  servant,"  this  honour 
should  not  be  due  unto  him.  And  the  world  was  then  far  from 
thinking  that  it  was  so ;  and  many,  I  fear,  are  yet  of  the  same  mind. 

He  is,  therefore,  to  be  honoured  by  us,  according  to  the  will  of 
God,  xc/Jojs,  "  in  like  manner,"  as  we  honour  the  Father. 

[1.]  With  the  same  honour;  that  is,  divine,  sacred,  religious,  and 
supreme.  To  honour  the  Father  with  other  honour,  is  to  dishonour 
him.  When  men  design  to  give  glory  and  honour  to  God  which  is 
not  truly  divine,  it  is  idolatry  ;  for  this  honour,  in  truth,  is  nothing 
but  the  ascription  of  all  infinite,  divine  excellencies  unto  him. 
Whereon,  when  men  ascribe  unto  him  that  which  is  not  so,  they  fall 
into  idolatry,  by  the  worship  of  their  own  imaginations.  So  was  it 
v/ith  the  Israelites,  when  they  thought  to  have  given  glory  to  God  by 
making  a  golden  calf,  whereon  they  proclaimed  a  feast  unto  Jeho- 
vah, Exod.  xxxiL  5.  And  so  was  it  with  the  heathen  in  all  their 
images  of  God,  and  the  glory  which  they  designed  to  give  him 
thereby,  as  the  apostle  declares,  Eom.  i.  23-25.  This  is  one  kind  of 
idolatry — as  the  other  is — the  ascribing  unto  creatures  anything  that 
is  proper  and  peculiar  unto  God,  any  divine  excellency.  And  we  do 
not  honour  God  the  Father  with  one  kind  of  honour,  and  the  Son 
mth  another.  That  were  not  to  honour  the  Son  xadijg,  "  as "  we 
honour  the  Father,  but  in  a  way  infinitely  different  from  it. 

[2.]  In  the  same  manner,  with  the  same  faith,  love,  reverence,  and 
obedience,  always,  in  all  things,  in  all  acts  and  duties  of  religion 
whatever. 

This  distinct  honour  is  to  be  given  unto  the  person  of  the  Son 
by  virtue  of  this  command  of  the  Father,  though  originally  on  the 
account  of  his  oneness  in  nature  with  the  Father.  And  our  duty 
herein  is  pressed  with  the  highest  enforcement ;  he  that  honours  not 
the  Son,  honours  not  the  Father.  He  who  denieth  the  Son  (herein) 
"hath  not  the  Father;  \but  he  that  acknoivledgeth  the  Son,  hath  the 
Father  also,]"  1  John  ii.  23.  "  And  this  is  the  record,  that  God 
hath  given  to  us  eternal  life;  and  this  life  is  in  his  Son.  He  that 
hath  the  Son,  hath  life ;  and  he  that  hath  not  the  Son  of  God  hath 
not  life,"  chap.  v.  11,  12.  If  we  are  wanting  herein,  whatever  we 
pretend,  we  do  not  worship  nor  honour  God  at  all. 

And  there  is  reason  to  give  this  caution — reason  to  fear  that  this 
great  fundamental  principle  of  our  religion  is,  if  not  disbelieved,  yet 


DIVINE  HONOUR  EENDEEED  TO  CHRIST  BY  ADORATION.        107 

not  much  attended  unto  in  the  world.  Many,  who  profess  a  respect 
unto  the  Divine  Being  and  the  worship  thereof,  seem  to  have  little 
regard  unto  the  person  of  the  Son  in  all  their  religion ;  for  although 
they  may  admit  of  a  customary  interposition  of  his  name  in  their 
religious  worship,  yet  the  same  distinct  veneration  of  him  as  of  the 
Father,  they  seem  not  to  understand,  or  to  be  exercised  in.  How- 
beit,  all  the  acceptance  of  our  persons  and  duties  with  God  depends 
on  this  one  condition — "That  we  honour  the  Son,  even  as  we  honour 
the  Father."  To  honour  the  Son  as  we  ought  to  honour  the 
Father,  is  that  which  makes  us  Christians,  and  which  nothing  else 
will  so  do. 

This  honour  of  the  person  of  Christ  may  be  considered — in  the 
duties  of  it,  wherein  it  doth  consist ;  and  in  the  principle,  life,  or 
spring,  of  those  duties. 

The  duties  whereby  we  ascribe  and  express  divine  honour  unto 
Christ  may  be  reduced  unto  two  heads.  1st,  Adoration ;  '2.dly,  In- 
vocation. 

1st,  Adoration  is  the  prostration  of  soul  before  him  as  God,  in  the 
acknowledgment  of  his  divine  excellencies  and  the  ascription  of  them 
unto  Itim.  It  is  expressed  in  the  Old  Testament  by  ninril^*n;  that  is, 
humbly  to  bow  down  ourselves  or  our  souls  unto  God.  The  LXX. 
render  it  constantly  by  'Trpoaxwiu ;  which  is  the  word  used  in  the  New 
Testament  unto  the  same  purpose.  The  Latins  expressed  it  usually 
by  adoro.  And  these  words,  though  of  other  derivations,  are  of  the 
same  signification  with  that  in  the  Hebrew;  and  they  do  all  of  them 
include  some  external  sign  of  inward  reverence,  or  a  readiness  there- 
unto. Hence  is  that  ex|)ression,  "  He  bowed  down  his  head  and 
worshipped,"  [Gen.  xxiv.  26  ;]  see  [also]  Ps.  xcv.  6.  And  these 
external  signs  are  of  two  sorts.  (Ist^  Such  as  are  natural  and  occa- 
sional ;  {2dli/,)  Such  as  are  solemn,  stated,  or  instituted.  Of  the  first 
sort  are  the  lifting  up  of  our  eyes  and  hands  towards  heaven  upon 
our  thoughts  of  him,  and  sometimes  the  casting  down  of  our  whole 
persons  before  him ;  which  deep  thoughts  with  reverence  will  produce. 
Outward  instituted  signs  of  this  internal  adoration  are  all  the  ordi- 
nances of  evangelical  worship.  In  and  by  them  do  we  solemnly 
profess  and  express  our  inward  veneration  of  him.  Other  ways  may 
be  invented  to  the  same  purpose,  but  the  Scripture  knows  them  not, 
yea,  condemns  them.  Such  are  the  veneration  and  adoration  of  the 
pretended  images  of  him,  and  of  the  Host,  as  they  call  it,  among  the 
Papists. 

This  adoration  is  due  continually  to  the  person  of  Christ,  and  tliat 
— as  in  the  exercise  of  the  office  of  mediation.  It  is  due  unto  him 
from  the  whole  rational  creation  of  God.  So  is  it  given  in  charge 
unto  the  anrjels  above.   For  when  he  brought  the  First-begotten  into 


108  THE  PERSON  OF  CHRIST. 

the  world,  he  said,  Upoeawriadrcoffccv  avrui  iravng  ayyikoi  ©sou*  that  is, 
D^■)■!?X■!?^  i'?-1inn^'n.  "  Worship  him,  all  ye  gods,"  Ps.  xcvii.  7.  "  Let 
all  the  angels  of  God  worship  him,'"  adore  him,  bow  down  before 
him,  Heb.  i.  6.  See  our  exposition  of  that  place ; — the  design  of 
the  whole  chapter  being  to  express  the  divine  honour  that  is  due 
unto  the  person  of  Christ,  with  the  grounds  thereof  This  is  the 
command  given  also  unto  the  church,  "  He  is  thy  Lord,  and  worship 
thou  him,"  Ps.  xlv.  IL 

A  glorious  representation  hereof — whether  in  the  church  above,  or 
in  that  militant  here  on  the  earth — is  given  us,  Rev.  v.  6-14,  "And 
I  beheld,  and,  lo,  in  the  midst  of  the  throne  and  of  the  four  beasts, 
and  in  the  midst  of  the  elders,  stood  a  Lamb  as  it  had  been  slain, 
having  seven  horns  and  seven  eyes,  which  are  the  seven  Spirits  of 
God  sent  forth  into  all  the  earth.  And  he  came  and  took  the  book 
out  of  the  right  hand  of  him  that  sat  upon  the  throne.  And  when 
he  had  taken  the  book,  the  four  beasts  and  four  and  twenty  elders 
fell  down  before  the  Lamb,  having  every  one  of  them  harps,  and 
golden  vials  full  of  odours,  which  are  the  prayers  of  saints.  And 
they  sung  a  new  song,  saying.  Thou  art  worthy  to  take  the  book,  and 
to  open  the  seals  thereof :  for  thou  wast  slain,  and  hast  redeemed  us 
to  God  by  thy  blood,  out  of  every  kindred,  and  tongue,  and  people, 
and  nation ;  and  hast  made  us  unto  our  God  kings  and  priests :  and 
we  shall  reign  on  the  earth.  And  I  beheld,  and  I  heard  the  voice  of 
many  angels  round  about  the  throne,  and  the  beasts,  and  the  elders  : 
and  the  number  of  them  was  ten  thousand  times  ten  thousand,  and 
thousands  of  thousands ;  saying  with  a  loud  voice.  Worthy  is  the 
Lamb  that  was  slain  to  receive  power,  and  riches,  and  wisdom,  and 
strength,  and  honour,  and  glory,  and  blessing.  And  every  creature 
which  is  in  heaven,  and  on  the  earth,  and  under  the  earth,  and  such 
as  are  in  the  sea,  and  all  that  are  in  them,  heard  I  saying,  Blessing, 
and  honour,  and  glory,  and  power,  be  unto  him  that  sitteth  upon  the 
throne,  and  unto  the  Lamb,  for  ever  and  ever.  And  the  four  beasts 
said.  Amen.  And  the  four  and  twenty  elders  fell  down  and  wor- 
shipped him  that  liveth  for  ever  and  ever." 

The  especial  object  of  divine  adoration,  the  motives  unto  it,  and 
the  nature  of  it,  or  what  it  consisteth  in,  are  here  declared. 

The  object  of  it  is  Christ,  not  separately,  but  distinctly  from  the 
Father,  and  jointly  with  him.  And  he  is  proposed,  \st,  As  having 
fulfilled  the  work  of  his  mediation  in  his  incarnation  and  oblation — 
as  a  Lamb  slain,  '^dly,  In  his  glorious  exaltation — "  in  the  midst  of 
the  throne  of  God."  The  principal  thing  that  the  heathen  of  old 
observed  concerning  the  Christian  religion,  was,  that  in  it  "  praises 
were  sung  to  Christ  as  unto  God." 

The  motives  unto  this  adoration  are  the  unspeakable  benefits 


NATURE  OF  THE  ADORATION  RENDERED  TO  CHRIST.     109 

whicli  we  receive  by  liis   mediation,  "  Thou  art  worthy,  for  thou 
wast  slain,  and  hast  redeemed  us  unto  God,"  &c. 

Hereon  the  same  glory,  the  same  honour,  is  ascribed  unto  him  as 
unto  God  the  Father  :  "  Blessing,  and  honour,  and  glory,  and  power, 
be  unto  him  that  sitteth  upon  the  throne,  and  unto  the  Lamb,  for 
ever  and  ever." 

The  nature  of  this  adoration  is  described  to  consist  in  three  things. 
1st,  Solemn  prostration:  "And  the  four  living  creatures  said,  Amen. 
And  the  four  and  twenty  elders  fell  down  and  worshipped  him  that 
liveth  for  ever  and  ever."  So  also  is  it  described,  chap.  iv.  10,  11. 
2dly,  In  the  ascription  of  all  divine  honour  and  glory,  as  is  at  large 
expressed,  chap.  v.  11-13.  3dli/,  In  the  way  of  expressing  the  design 
of  their  souls  in  this  adoration,  which  is  by  the  praises :  "  They  sung  a 
new  song" — that  is,  of  praise;  for  so  are  all  those  psalms  which  have 
that  title  of  a  new  song.  And  in  these  things— namely,  solemn 
prostration  of  soul  in  the  acknovdedgment  of  divine  excellencies, 
ascriptions  of  glory  and  honour  with  praise — doth  religious  adora- 
tion consist.  And  they  belong  not  unto  the  great  holy  society  of 
them  who  worship  above  and  here  below — whose  hearts  are  not 
always  ready  unto  this  solemn  adoration  of  the  Lamb,  and  who  are 
not  on  all  occasions  exercised  therein. 

And  this  adoration  of  Christ  doth  differ  from  the  adoration  of 
God,  absolutely  considered,  and  of  God  as  the  Father,  not  in  its 
nature,  but  merely  on  the  account  of  its  especial  motives.  The 
principal  motive  unto  the  adoration  of  God,  absolutely  considered, 
is  the  wqrk  of  creation — the  manifestation  of  his  glory  therein — ■ 
with  all  the  effects  of  his  power  and  goodness  thereon  ensuing.  So 
it  is  declared,  chap.  iv.  11,  "Thou  art  worthy,  O  Lord,  to  receive 
glory,  and  honour,  and  power :  for  thou  hast  created  all  things,  and 
for  thy  pleasure  they  are  and  were  created."  And  the  principal 
motive  unto  the  adoration  and  worship  of  God  as  the  Father,  is  that 
eternal  love,  grace,  and  goodness,  which  he  is  the  fountain  of  in  a 
peculiar  manner,  Eph.  i.  4,  5.  But  the  great  motive  unto  the  adora- 
tion of  Christ  is  the  work  of  redemption.  Rev.  v.  12,  "  Worthy  is 
the  Lamb  that  was  slain  to  receive  power,  and  riches,  and  wisdom, 
and  strength,  and  honour,  and  glory,  and  blessing."  The  reason 
whereof  is  given,  verses  9,  10,  "  For  thou  wast  slain,  and  hast  re- 
deemed us  unto  God  by  thy  blood;  and  made  us  unto  our  God 
kings  and  priests."  The  adoration  is  the  same,  verse  13,  "  Blessing, 
and  honour,  and  glory,  and  power,  be  unto  him  that  sitteth  upon 
the  throne,  and  unto  the  Lamb,  for  ever  and  ever."  But  the  imme- 
diate motives  of  it  are  different,  as  its  objects  are  distinct. 

Herein  no  small  part  of  the  life  of  the  Christian  religion  doth 
consist.     The  humbliuGr  of  our  souls  before  the  Lord  Christ,  from  an 


110  THE  PERSON  OF  CHRIST. 

appreliension  of  his  divine  excellencies — the  ascription  of  glory, 
honour,  praise,  with  thanksgiving  imto  him,  on  the  great  motive  of 
the  work  of  redemption  with  the  blessed  effects  thereof — are  things 
wherein  the  life  of  faith  is  continually  exercised ;  nor  can  we  have 
any  evidence  of  an  interest  in  that  blessedness  which  consists  in  the 
eternal  assignation  of  all  glory  and  praise  unto  hnn  in  heaven,  if  we 
are  not  exercised  unto  this  worship  of  him  here  on  earth. 

2dly,  Invocation  is  the  second  general  branch  of  divine  honour — of 
that  honour  which  is  due  and  paid  unto  the  Son,  as  unto  the  Father. 
This  is  the  first  exercise  of  divine  faith — the  breath  of  the  spiritual 
life.  And  it  consisteth  in  two  things,  or  hath  two  parts.  (Is^,)  An 
ascription  of  all  divine  properties  and  excellencies  unto  him  whom 
we  invocate.  This  is  essential  unto  prayer,  which  without  it  is  but 
vain  babbling.  Whoever  cometh  unto  God  hereby,  "  must  beheve 
that  he  is,  and  that  he  is  the  rewarder  of  them  that  diligently  seek 
him."  {^dly,)  There  is  in  it  also  a  representation  of  our  wills, 
affections,  and  desires  of  our  souls,  unto  him  on  whom  we  call,  with 
an  expectation  of  being  heard  and  relieved,  by  vu-tue  of  his  infinitely 
divine  excellencies.  This  is  the  proper  acting  of  faith  v/ith  respect 
unto  ourselves ;  and  hereby  it  is  our  duty  to  give  honour  unto  the 
person  of  Christ. 

When  he  himself  died  in  the  flesh,  he  committed  his  departing 
soul  by  solemn  invocation  into  the  hands  of  his  Father,  Ps.  xxxi.  5  ; 
Luke  xxiii.  46,  "  Father,  into  thy  hands  I  commit  my  spirit."  And 
— ^to  evidence  that  it  is  the  will  of  God  that  we  should  honour  the 
Son,  as  we  honour  the  Father,  even  as  the  Son  himself  in  his  human 
nature,  who  is  our  example,  honoured  the  Father — he  who  first 
died  in  the  faith  of  the  Gospel,  bequeathed  his  dejoarting  soul  into 
the  hands  of  Jesus  Christ  by  solemn  invocation.  Acts  vii.  59,  "  They 
stoned  Stephen,  smxoi.Xov/xivov,  solemnly  invocating,  and  saying,  Lord 
Jesus,  receive  my  spirit."  And  having  by  faith  and  prayer  left  his 
own  soul  safe  in  the  hands  of  the  Lord  Jesus,  he  adds  one  petition 
more  unto  him,  wherewith  he  died  :  "  Lord,  lay  not  this  sin  to  their 
charge,"  verse  60.  Herein  did  he  give  divine  honour  unto  Christ 
in  the  especial  invocation  of  his  name,  in  the  highest  instances  that 
can  be  conceived.  In  his  first  request,  wherein  he  committed  his 
departing  soul  into  his  hands,  he  ascribed  unto  him  divme  omni- 
science, omnipresence,  love,  and  power ;  and  in  the  latter,  for  his 
enemies,  divine  authority  and  mercy,  to  be  exercised  in  the  pardon 
of  sin.  In  his  example  is  the  rule  established  for  the  especial  invo- 
cation of  Christ  for  the  effects  of  divine  power  and  mercy. 

Hence  the  apostle  describeth  the  church,  or  believers,  and  distin- 
guisheth  it,  or  them,  from  all  others,  by  the  discharge  of  this  duty, 
1  Cor.  i.  2,  "  With  all  that  call  on  the  name  of  our  Lord  Jesus 


DIVINE  HONOUK  EENDERED  TO  CHRIST  BY  INVOCATION.       Ill 

Christ,  both  their  Lord  and  ours."  To  call  on  the  name  of  the  Lord 
Jesus  expresseth  solemn  invocation  in  the  way  of  religious  worship. 
The  Jews  did  call  on  the  name  of  God.  All  others  in  their  way 
called  on  the  names  of  their  gods.  This  is  that  whereby  the  church 
is  distinguished  from  them  all — it  calls  on  the  name  of  our  Lord 
Jesus  Christ. 

He  requires  that,  as  we  believe  on  God,  that  is,  the  Father,  so  we 
should  believe  on  him  also;  and  therein  honour  the  Son,  as  we 
honour  the  Father,  John  xiv.  1.  The  nature  of  this  faith,  and  the 
manner  how  it  is  exercised  on  Christ,  we  shall  declare  afterward. 
But  the  apostle,  treating  of  the  nature  and  efficacy  of  this  invocation, 
affinns,  that  we  cannot  call  on  him  in  whom  we  have  not  believed, 
Rom.  X.  14.  Whence  it  follows,  on  the  contrary,  that  he  on  whom 
we  are  bound  to  believe,  on  him  it  is  our  duty  to  call.  So  the 
whole  Scripture  is  closed  with  a  prayer  of  the  church  unto  the  Lord 
Christ,  expressing  their  faith  in  him:  "  Even  so,  come.  Lord  Jesus," 
Rev.  xxii.  20. 

There  is  not  any  one  reason  of  prayer — not  any  one  motive  unto 
it — not  anj  consideration  of  its  use  or  efficacy — but  renders  this 
peculiar  invocation  of  Christ  a  necessary  duty.  Two  things  in 
general  are  required  to  render  the  duty  of  invocation  lawful  and 
useful.  First,  That  it  have  a  proper  object.  Secondly,  That  it  have 
prevalent  motives  and  encouragements  unto  it.  These  in  concur- 
rence are  the  formal  reason  and  ground  of  all  religious  worship  in 
general,  and  of  prayer  in  particular.  So  are  they  laid  down  as  the 
foundation  of  all  religion,  Exod.  xx.  2,  S,  "  I  am  the  Lord  thy 
God  " — that  is,  the  proper  object  of  all  religious  worship — "  which 
brought  thee  out  of  the  land  of  Egypt,  out  of  the  house  of  bondage ;" 
which  being  summarily  and  typically  representative  of  all  divine 
benefits,  temporal,  spiritual,  and  eternal,  is  the  great  motive  there- 
unto. The  want  of  both  these  in  all  mere  creatures,  saints  and 
angels,  makes  the  invocation  of  them,  not  only  useless,  but  idola- 
trous. But  they  both  eminently  concur  in  the  person  of  Christ,  and 
his  actings  towards  us.  All  the  perfections  of  the  divine  nature  are 
in  him;  whence  he  is  the  proper  object  of  religious  invocation.  On 
this  account  when  he  acted  in  and  towards  the  church  as  the  great 
angel  of  the  covenant,  God  instructed  the  people  unto  all  religious 
observance  of  him,  and  obedience  unto  him,  Exod.  xxiii.  21,  "Be- 
ware of  him,  and  obey  his  voice,  provoke  him  not ;  for  he  will  not 
pardon  your  transgressions;  for  my  name  is  in  him."  Because  the 
name  of  God  was  in  him — that  is,  the  divine  nature,  with  sovereign 
authority  to  punish  or  pardon  sin — therefore  was  all  religious  obedi- 
ence due  unto  him.  And  no  motives  are  wanting  hereunto.  All 
that  the  Lord  Christ  hath  done  for  us,  and  all  the  principles  of  love. 


112  THE  PERSON  OF  CHRIST. 

grace,  compassion,  and  power,  from  whence  wliat  lie  hatli  so  done 
did  proceed,  are  all  of  this  nature  ;  and  they  are  accompanied  with 
the  encouragement  of  his  relation  unto  us,  and  charge  concerning  us. 
Take  away  this  duty,  and  the  peculiar  advantage  of  the  Christian 
religion  is  destroyed. 

We  have  lived  to  see  the  utmost  extremes  that  the  Christian  reli- 
gion can  divert  into.  Some,  with  all  earnestness,  do  press  the  formal 
invocation  of  saints  and  angels  as  our  duty;  and  some  will  not  grant 
that  it  is  lawful  for  us  so  to  call  on  Christ  himself 

The  Socinians  grant  generally  that  it  is  lawful  for  us  to  call  on 
Christ ;  but  they  deny  that  it  is  our  duty  at  any  time  so  to  do.  But 
as  they  own  that  it  is  not  our  duty,  so  on  their  principles  it  cannot 
be  lawful.  Denying  his  divine  person,  they  leave  him  not  the 
proper  object  of  prayer.  For  prayer  without  an  ascription  of  divine 
excellencies — as  omniscience,  omnipresence,  and  almighty  power — 
imto  him  whom  we  invocate,  is  but  vain  babbling,  that  hath  nothing 
of  the  nature  of  true  prayer  in  it;  and  to  make  such  ascriptions  unto 
him  who  by  nature  is  not  God,  is  idolatrous. 

The  solemn  ordinary  worship  of  the  church,  and  so  of  private 
believers  in  their  families  and  closets,  is  under  an  especial  directory 
and  guidance.  For  the  person  of  the  Father — as  the  eternal  foun- 
tain of  power,  grace,  and  mercy — is  the  formal  object  of  our  prayers, 
unto  whom  our  supplications  are  directed.  The  divine  nature,  abso- 
lutely considered,  is  the  object  of  natural  worship  and  invocation ; 
but  it  is  the  same  divine  nature,  in  the  person  of  the  Father,  that 
is  the  proper  object  of  evangelical  worship  and  invocation.  So 
our  Saviour  hath  taught  us  to  call  on  God  under  the  name  and 
notion  of  a  father.  Matt.  vi.  9  ;  that  is,  his  God  and  our  God,  his 
Father  and  our  Father,  John  xx.  17.  And  this  invocation  is  to  be 
by  and  in  the  name  of  the  Son,  Jesus  Christ,  through  the  aid  of  the 
Holy  Ghost.  He  is  herein  considered  as  the  mediator  between  God 
and  man — as  the  Holy  Ghost  is  he  by  whom  supplies  of  grace, 
enabling  us  unto  the  acceptable  performance  of  our  duties,  are 
actually  communicated  unto  us.  This  is  the  way  whereby  God  will 
be  glorified.  This  is  the  mystery  of  our  religion,  that  we  worship 
God  according  to  the  economy  of  his  wisdom  and  grace,  wherein  he 
doth  dispense  of  himself  unto  us,  in  the  persons  of  the  Father,  Son, 
and  Spirit.  Otherwise  he  will  not  be  honoured  or  worshipped  by 
us.  And  those  who  in  their  worship  or  invocation  do  attempt  an 
approach  unto  the  divine  nature  as  absolutely  considered,  without 
respect  unto  the  dispensation  of  God  in  the  distinct  persons  of  the 
holv  Trinity,  do  reject  the  mystery  of  the  Gospel,  and  all  the  benefits 
of  it.  So  is  it  with  many.  And  not  a  few,  who  pretend  a  great 
devotion  unto  God,  do  supply  other  things  into  the  room  of  Christ, 


SEASONS  OF  INVOKING  CHRIST. 

as  saints  and  angels — rejecting  also  the  aids  of  the  Spirit  to  comply 
with  imaginations  of  their  o'wn,  whose  assistance  herein  they  more 
approve  of. 

But  this  is  the  nature  and  method  of  ordinary  solemn  evangeli- 
cal invocation.  So  it  is  declared,  Eph.  ii.  18,  "  Through  him  we 
have  access  by  one  Spirit  unto  the  Father."  It  is  the  Father  unto 
whom  we  have  our  access,  whom  we  peculiarly  invocate ;  as  it  is 
expressed,  chap.  iii.  14-16,  "For  this  cause  I  bow  my  knees  unto 
the  Father  of  our  Lord  Jesus  Christ,  of  whom  the  whole  family  in 
heaven  and  earth  is  named,  that  he  would  grant  you,"  &c.  But  it 
is  through  him — that  is,  by  Christ  in  the  exercise  of  his  mediatory 
ofi&ce — that  we  have  this  access  unto  the  Father ;  we  ask  in  his 
name,  and  for  his  sake,  John  xiv.  13,  14,  xvi.  23,  24.  They  did  so 
of  old,  though  not  in  that  express  exercise  of  faith  which  we  now 
attain  unto.  Dan.  ix.  1 7,  "  Hear,  O  Lord,  and  have  mercy,  for  the 
Lord's  sake."  All  this  are  we  enabled  unto  by  one  Spirit — througb 
the  aids  and  assistance  of  the  Spirit  of  grace  and  supplication,  Rom. 
viii.  26,  27.  So  that  prayer  is  our  crying — "  Abba,  Father,"  by  the 
Spirit  of  the  Son,  Gal.  iv.  6.  This  is  farther  declared,  Heb.  iv.  15,  16, 
X.  19-22.  Herein  is  the  Lord  Christ  considered,  not  absolutely 
with  respect  unto  his  divine  person,  but  with  respect  unto  his  office, 
that  through  "  him  our  faith  and  hope  might  be  m  God,"  1  Peter 
i.  21. 

Wherefore,  it  being  our  duty,  as  hath  been  proved,  to  invocate 
the  name  of  Christ  in  a  particular  manner,  and  this  being  the  ordi- 
nary solemn  way  of  the  worship  of  the  churcb — ^we  may  consider  on 
what  occasions,  and  in  what  seasons,  this  peculiar  invocation  of 
Christ,  who  in  his  divine  person  is  both  our  God  and  oiu"  Advocate, 
is  necessary  for  us,  and  most  acceptable  unto  him. 

(Is^,)  Times  of  great  distresses  in  conscience  through  temptations 
and  desertions,  are  seasons  requiring  an  application  unto  Christ  by 
especial  invocation.  Persons  in  such  conditions,  when  their  souls, 
as  the  Psalmist  speaks,  are  overwhelmed  ia  them,  are  continually 
solicitous  about  compassion  and  deliverance.  Some  relief,  some 
refreshment,  they  often  find  in  pity  and  compassion  from  them  who 
either  have  been  in  the  same  condition  themselves,  or  by  Scripture 
light  do  know  the  terror  of  the  Lord  in  these  things.  When  then- 
complaints  are  despised,  and  their  troubles  ascribed  unto  other 
causes  than  what  they  are  really  sensible  of,  and  feel  within  them- 
selves— as  is  commonly  done  by  physicians  of  no  value — it  is  an 
aggravation  of  their  distress  and  sorrow.  And  they  greatly  value 
every  sincere  endeavour  for  relief,  either  by  counsel  or  prayer.  In 
this  state  and  condition  the  Lord  Christ  in  the  Gospel  is  proposed 
as  full  of  tender  compassion — as  he  alone  who  is  able  to  relieve 


114  THE  PEESON  OF  CHRIST. 

them.  In  tliat  himself  hath  suffered,  being  tempted,  he  is  touched 
with  a  feehng  of  our  infirmities,  and  knows  how  to  have  compassion 
on  them  that  are  out  of  the  way,  Heb.  ii.  18,  iv.  15,  v.  2.  So  is  he 
also,  as  he  alone  who  is  able  to  succour,  to  relieve,  and  to  deliver 
them,  "He  is  able  to  succoiTr  them  that  are  tempted,"  chap.  ii.  18. 
Hereon  are  they  drawn,  constrained,  encouraged  to  make  appli- 
cations unto  him  by  prayer,  that  he  would  deal  with  thein  according 
to  his  compassion  and  power.  This  is  a  season  rendering  the  dis- 
charge of  this  duty  necessary.  And  hereby  have  innumerable  souls 
found  consolation,  refreshment,  and  deliverance.  A  time  of  trouble 
is  a  time  of  the  especial  exercise  of  faith  in  Christ.  So  himself 
gives  direction,  John  xiv.  1,  "Let  not  your  heart  be  troubled:  ye 
believe  in  God,  believe  also  in  me."  Distinct  actings  of  faith  on 
Christ  are  the  great  means  of  supportment  and  relief  in  trouble. 
And  it  is  by  especial  invocation,  whereby  they  put  forth  and  exert 
themselves. 

An  instance  hereof,  as  unto  temptation,  and  the  distress  where- 
vnth  it  is  attended,  we  have  in  the  apostle  Paul.  He  had  "  a  thorn 
in  the  flesh,"  "a  messenger  of  Satan  to  buffet"  hun.  Both  expressions 
declare  the  deep  sense  he  had  of  his  temptation,  and  the  perplexity 
Avherewith  it  was  accompanied,  "  For  this  cause  he  besought  the 
Lord  thrice,  that  it  might  depart  from  him,"  2  Cor,  xii,  7,  8,  He 
applied  himself  solemnly  unto  prayer  for  its  removal,  and  that  fre- 
quently. And  it  was  the  Lord — that  is,  the  Lord  Jesus  Christ — unto 
whom  he  made  his  application.  For  so  the  name  Lord  is  to  be 
interpreted — if  there  be  nothing  contrary  in  the  context — as  the 
name  of  God  is  of  the  Father,  by  virtue  of  that  rule,  1  Cor,  viii.  6, 
"To  us  there  is  one  God,  the  Father;  and  one  Lord  Jesus  Christ," 
And  it  is  evident  also  in  the  context.  The  answer  he  received  unto 
his  prayer  was,  "My  grace  is  sufficient  for  thee ;  for  my  power  [strength] 
is  made  perfect  in  weakness,"  And  whose  power  that  was,  who  gave 
him  that  answer,  he  declares  in  the  next  words,  "  Most  gladly  there- 
fore will  I  glory  in  my  infirmities,  that  the  power  of  Christ  may  rest 
upon  me;"  that  is,  the  power  of  him  on  whom  he  called,  who  gave 
him  that  answer,  "  My  power  is  made  perfect  in  weakness," 

(2dly,)  Times  of  gracious  discoveries  either  of  the  glory  of  Christ 
in  himself,  or  of  his  love  unto  us,  are  seasons  that  call  for  this  duty. 
The  glory  of  Christ  in  his  person  and  offices  is  always  the  same, 
and  the  revelation  that  is  made  of  it  in  the  Scripture  varieth  not ; 
but — as  unto  our  perception  and  apprehension  of  it,  whereby  our 
hearts  and  minds  are  affected  with  it  in  an  especial  manner — there 
are  apparent  seasons  of  it  which  no  believers  are  unacquainted  withal. 
Sometimes  such  a  sense  of  it  is  attained  under  the  dispensation  of 
the  Word;  wherein  as  Christ  on  the  one  hand  is  set  forth  evidently 


SEASONS  OF  INVOKING  CHRIST.  115 

crucified  before  our  eyes,  so  on  the  otlier  he  is  gloriously  exalted. 
Sometimes  it  is  so  in  prayer,  in  meditation,  in  contemplation  on 
him.  As  an  ability  was  given  unto  the  bodily  sight  of  Stephen,  to 
see,  upon  the  opening  of  the  heavens,  "  the  glory  of  God,  and  Jesus 
standing  at  his  right  hand,"  Acts  vii.  55,  56 — so  he  opens  the  veil 
sometimes,  and  gives  a  clear,  affecting  discovery  of  his  glory  unto 
the  minds  and  souls  of  believers ;  and  in  such  seasons  are  they  dra\vn 
forth  and  excited  unto  invocation  and  praise.  So  Thomas — being 
surprised  with  an  apprehension  and  evidence  of  his  divine  glory  and 
power  after  his  resurrection,  wherein  he  was  declared  to  be  the  Son 
of  God  with  power,  Rom.  i.  4 — cried  unto  him,  "  My  Lord  and 
my  God,"  John  xx.  28.  There  was  in  his  words  both  a  profession 
of  his  own  faith  and  a  solemn  invoca^tion  of  Christ.  When,  there- 
fore, we  have  real  discoveries  of  the  glory  of  Christ,  we  cannot  but 
speak  to  him,  or  of  him.  "  These  things  said  Isaiah,  v\dien  he  saw 
his  glory,  and  spake  of  him,"  John  xii.  41.  And  Stephen,  upon  a 
view  of  it  in  the  midst  of  his  enraged  enemies,  testified  immediately, 
"  I  see  the  heavens  opened,  and  the  Son  of  man  standing  on  the 
right  hand  of  God."  And  thereby  was  he  prepared  for  that  solemn 
invocation  of  his  name  which  he  used  presently  after,  "  Lord  Jesus, 
receive  my  spirit,"  Acts  vii.  56,  59.  And  so,  also,  upon  his  appear- 
ance as  the  Lamb,  to  open  the  book  of  prophecies;  wherein  there 
was  an  eminent  manifestation  of  his  glory — seeing  none  else  could 
be  found  in  heaven,  or  earth,  or  under  the  earth,  that  was  able  to 
open  the  book,  or  so  much  as  to  look  thereon,"  Rev.  v.  3.  "  The 
four  and  twenty  elders  fell  down  before  him,"  and  presenting  all  the 
prayers  of  the  saints,  "  sang  a  new  song"  of  praise  unto  him,  verses 
8-10.  This  is  our  duty,  this  will  be  our  wisdom,  upon  affecting 
discoveries  of  the  glory  of  Christ;  namely,  to  apply  ourselves  unto 
him  by  invocation  or  praise;  and  thereby  will  the  refreshment  and 
advantage  of  them  abide  upon  our  minds. 

So  is  it  also  as  unto  his  love.  The  love  of  Christ  is  always  the 
same  and  equal  unto  the  church.  Howbeit  there  are  peculiar 
seasons  of  the  manifestation  and  application  of  a  sense  of  it  unto  the 
souls  of  believers.  So  it  is  when  it  is  witnessed  unto  them,  or  shed 
abroad  ia  then'  hearts  by  the  Holy  Ghost.  Then  is  it  accompanied 
with  a  constraining  power,  to  oblige  us  to  live  unto  him  who  died 
for  us,  and  rose  again,  2  Cor.  v.  14,  15.  And  of  our  spiritual  life 
unto  Christ,  invocation  of  him  is  no  small  portion.  And  this  sense 
of  his  love  we  might  enjoy  more  frequently  than  for  the  most  part 
we  do,  were  we  not  so  much  wanting  unto  ourselves  and  our  own 
concerns.  For  although  it  be  an  act  of  sovereign  grace  in  God  to 
grant  it  unto  us,  and  affect  us  with  it,  as  it  seems  good  unto  him, 
yet  is  our  duty  required  to  dispose  our  hearts  unto  its  reception. 

VOL.  I.— IG 


116  THE  PERSON  OF  CHEIST. 

Were  we  diligent  in  easting  out  all  that  "  filthiness  and  superfluity 
of  naughtiness"  which  corrupts  our  affections,  and  disposes  the  mind 
to  abound  in  vain  imaginations;  were  our  hearts  more  taken  off 
from  the  love  of  the  world,  which  is  exclusive  of  a  sense  of  divine 
love ;  did  we  more  meditate  on  Christ  and  his  glory ; — we  should 
more  frequently  enjoy  these  constraining  visits  of  his  love  than  now 
we  do.  So  himself  expresseth  it.  Rev.  iii.  20,  "  Behold,  I  stand 
at  the  door,  and  knock :  if  any  man  hear  my  voice,  and  open  the 
door,  I  will  come  in  to  him,  and  will  sup  with  him,  and  he  with 
me."  He  makes  intimation  of  his  love  and  kindness  unto  us.  But 
ofttimes  we  neither  hear  his  voice  when  he  speaks,  nor  do  open  our 
hearts  unto  him.  So  do  we  lose  that  gracious,  refreshing  sense  of 
his  love,  which  he  expresseth  in  that  promise,  "  I  will  sup  with  him, 
and  he  shall  sup  with  me."  No  tongue  can  express  that  heavenly 
communion  and  blessed  intercourse  which  is  intimated  in  this  pro- 
mise. The  expression  is  metaphorical,  but  the  grace  expressed  is 
real,  and  more  valued  than  the  whole  world  by  all  that  have  expe- 
rience of  it.  This  sense  of  the  love  of  Christ,  and  the  effect  of  it  in 
communion  with  him,  by  prayer  and  praises,  is  divinely  set  forth  in 
the  Book  of  Canticles.  The  church  therein  is  represented  as  the 
spouse  of  Christ ;  and,  as  a  faithful  spouse,  she  is  always  either  soli- 
citous about  his  love,  or  rejoicing  in  it.  And  when  she  hath  attained 
a  sense  of  it,  she  aboundeth  in  invocation,  admiration,  and  praise. 
So  doth  the  Church  of  the  New  Testament,  upon  an  apprehension 
of  his  love,  and  the  unspeakable  fruits  of  it :  "  Unto  him  that  loved 
us,  and  washed  us  from  our  sins  in  his  own  blood,  and  hath  made 
us  kings  and  priests  unto  God  and  his  Father;  to  him  be  gloiy  and 
dominion  for  ever  and  ever.  Amen,"  Rev.  i.  5,  6.  This,  therefore,  is 
another  season  that  calls  for  this  duty. 

(3dli/,)  Times  of  persecution  for  his  Name's  saJce,  and  for  the 
profession  of  the  gospel,  are  another  season  rendering  this  peculiar 
invocation  of  Christ  both  comely  and  necessary.  Two  things  will 
befall  the  minds  of  believers  in  such  a  season; — [Isi,]  that  their 
thoughts  v/ill  be  greatly  exercised  about  him,  and  conversant  with 
him.  They  cannot  but  continually  think  and  meditate  on  him  for 
whom  they  suffer.  None  ever  suffered  persecution  on  just  grounds, 
with  sincere  ends,  and  in  a  due  manner,  but  it  was  so  with  them. 
The  invincible  reasons  they  have  to  suffer  for  him — taken  from  his 
person,  love,  grace,  and  authority — from  what  he  is  in  himself,  what 
lie  hath  done  for  them,  and  what  account  of  all  things  is  to  be  given 
unto  him — do  continually  present  themselves  unto  their  minds. 
Wildernesses,  prisons,  and  dungeons,  have  been  filled  with  thoughts 
of  Christ  and  his  love.  And  many  in  former  and  latter  ages  have 
given  an  account  of  their  communion  and  holv  intercourse  with  the 


SEASONS  OF  INVOKING  CHRIST.  117 

Lord  Christ  under  their  restraints  and  sufferings.  And  those  who 
at  any  time  have  made  an  entrance  into  such  a  condition,  'will  all 
of  them  give  in  the  testimony  of  their  own  experience  in  this  matter. 
[2dly,]  Such  persons  have  deep  and  fixed  apprehensions  of  the  espe- 
cial concernment  which  the  Lord  Christ  hath  in  them  as  unto  their 
present  condition — as  also  of  his  power  to  support  them,  or  to  work 
out  their  deliverance.  They  know  and  consider — that  "  in  all  their 
afflictions  he  is  afflicted" — suffers  in  all  their  sufferings — is  persecuted 
in  all  their  persecutions;  that  in  them  all  he  is  ftill  of  love,  pity, 
and  unspeakable  compassion  towards  them;  that  his  grace  is  suffi- 
cient for  them — that  his  power  shall  be  perfected  in  their  weakness, 
to  carry  them  through  all  their  sufferings,  unto  his  and  their  own 
glory.  In  these  circumstances,  it  is  impossible  for  them  who  are 
under  the  conduct  of  his  Spirit,  not  to  make  especial  applications 
continually  unto  him  for  those  aids  of  grace — for  those  pledges  of 
love  and  mercy — for  those  supplies  of  consolation  and  spiritual 
refreshments,  which  their  condition  calls  for.  Wherefore,  in  this 
state,  the  invocation  of  Christ  is  the  refuge  and  sheet-anchor  of  the 
souls  of  them  who  truly  believe  in  him.  So  it  was  unto  all  the  holy 
martyrs  of  old,  and  in  latter  ages. 

This  doctrine  and  duty  is  not  for  them  who  are  at  ease.  The 
afflicted,  the  tempted,  the  persecuted,  the  spiritually  disconsolate, 
will  prize  it,  and  be  found  in  the  practice  of  it.  And  all  those  holy 
souls  who,  in  most  ages,  on  the  account  of  the  profession  of  the 
Gospel,  have  been  reduced  unto  outwardly  unrelievable  distresses, 
have,  as  was  said,  left  their  testimony  unto  this  duty,  and  the  benefits 
of  it.  The  refreshment  which  they  found  therein  was  a  sufficient 
balance  against  the  weight  of  all  outward  calamities,  enabling  them 
to  rejoice  under  them  with  "joy  unspeakable  and  full  of  glory," 
This  is  the  church's  reserve  against  all  the  trials  it  may  be  exercised 
withal,  and  all  the  dangers  whereunto  it  is  exposed.  Whilst  behevers 
have  hberty  of  access  unto  him  in  their  supplications,  who  hath  all 
power  in  his  hand,  who  is  full  of  ineffable  love  and  compassion 
towards  them,  especially  as  suffering  for  his  sake — they  are  more 
than  conquerors  in  all  their  tribulations. 

(■ithly,)  When  lue  have  a  due  apprehension  of  the  eminent  actings 
of  any  grace  in  Christ  Jesus,  and  withal  a  deep  and  abiding  sense 
of  our  own  want  of  the  same  grace,  it  is  a  season  of  especial  applica- 
tion unto  hun  by  prayer  for  the  increase  of  it.  All  graces  as  unto 
their  habit  were  equal  in  Christ — they  were  all  in  him  in  the  highest 
degree  of  perfection;  and  every  one  of  them  did  he  exercise  in  its 
due  manner  and  measure  on  all  just  occasions.  But  outward  causes 
and  chcumstances  gave  opportunity  unto  the  exercise  of  some  of 
them  in  a  way  more  eminent  and  conspicuous  than  others  were 


118  THE  PERSON  OF  CHRIST. 

exercised  in.     For  instance; — suet,  were  his  unspeakable  condescen- 
sion, self-denial,  and  patience  in  sufferings;  Avhich  the  apostle  unto 
this  purpose  insists  upon,  Phil.  ii.  5-8.     Now  the  great  design  of  all 
believers  is  to  be  hke  Jesus  Christ,  in  all  grace,  and  all  the  exercise 
of  it.     He  is  in  all  things  their  pattern  and  example.     Wherefore, 
when  they  have  a  view  of  the  glory  of  any  grace  as  it  Avas  exercised 
in  Christ,  and  withal  a  sense  of  their  own  defect  and  want  therein — 
conformity  unto   him  being  their  design  —  they  cannot  but  apply 
themselves  unto  him  in  solemn  invocation,  for  a  farther  communi- 
cation of  that  grace  unto  them,  from  his  stores  and  fulness.     And 
these  things  mutually  promote  one  another  in  us,  if  duly  attended 
unto.     A  due  sense  of  our  own  defect  in  any  grace  will  farther  us 
in  the  prospect  of  the  glory  of  that  grace  in  Christ.     And  a  view,  a 
due  contemplation,  of  the  glorious  exercise  of  any  grace  in  him,  "svill 
give  us  light  to  discover  our  own  great  defect  therein,  and  want 
thereof.     Under  a  sense  of  both,  an  immediate  application  unto 
Christ  by  prayer  would  be  an  unspeakable  furtherance  of  our  gro^vth 
in  grace  and  conformity  unto  him.      Nor  can  there  be  any  more 
effectual  way  or  means  to  draw  supplies  of  grace  from  him,  to  draw 
water  from  the  Avells  of  salvation.     When,  in  a  holy  admhation  of, 
and  fervent  love  unto,  any  grace  as  eminently  exercised  in  and  by 
him,  with  a  sense  of  our  own  want  of  the  same  grace,  we  ask  it  of  him 
in  faith — he  will  not  deny  it  unto  us.     So  the  disciples,  upon  the 
prescription  of  a  difficult  duty,  unto  whose  due  performance  a  good 
measure  of  faith  was  required — out  of  a  sense  of  the  all-fulness  of 
him,  and  their  own  defect  in  that  grace  which  was  necessary  unto 
the  peculiar  duty  there  prescribed — immediately  pray  unto  him,  say- 
ing, "  Lord,  increase  our  faith,"  Luke  xvii.  5.     The  same  is  the  case 
with  respect  unto  any  temptation  that  may  befall  us,  wherewith  he 
was  exercised,  and  over  which  he  prevailed. 

(pthly,)  The  time  of  death,  whether  natural,  or  violent  for  his 
sake,  is  a  season  of  the  same  nature.  So  Stephen  recommended  his 
departing  soul  into  his  hands  with  solemn  prayer.  "  Lord  Jesus," 
said  he,  "  receive  my  spirit."  To  the  same  purpose  have  been  the 
prayers  of  many  of  his  faithful  martyrs  in  the  flames,  and  under  the 
sword.  In  the  same  manner  doth  the  faith  of  innumerable  holy 
souls  work  in  the  midst  of  their  death-bed  groans.  And  the  more 
we  have  been  in  the  exercise  of  faith  on  him  in  our  lives,  the  more 
ready  mil  it  be  in  the  approaches  of  death,  to  make  its  resort  unto 
him  in  a  peculiar  manner. 

And  it  may  be  other  instances  of  an  alike  nature  may  be  given 
unto  the  same  purpose. 

An  answer  unto  an  inquiry  which  may  possibly  arise  from  what 
we  have  insisted  on,  shall  close  this  discourse.      For  whereas  the 


SEASONS  OF  INVOKING  CHRIST.  119 

Lord  Jesus  Clirist,  as  Mediator,  doth  intercede  with  the  Father  for 
us,  it  may  be  inquhed,  Whether  we  may  pray  unto  him,  that  he 
would  so  intercede  on  our  behalf ;  whether  this  be  comprised  in  the 
duty  of  invocation  or  prayer  unto  him  ? 

Ans.  1.  There  is  no  precedent  nor  example  of  any  such  thing, 
of  any  such  prayer,  in  the  Scripture ;  and  it  is  not  safe  for  us  to 
venture  on  duties  not  exemplified  therein.  Nor  can  any  instance 
of  a  necessary  duty  be  given,  of  whose  performance  we  have  not 
an  example  in  the  Scripture.  2.  In  the  invocation  of  Christ,  we 
"  honour  the  Son,  even  as  we  honour  the  Father."  Wherefore  his 
divine  person  is  therein  the  formal  object  of  our  faith.  We  con- 
sider him  not  therein  as  acting  in  his  mediatory  office  towards  God 
for  us,  but  as  he  who  hath  the  absolute  power  and  disposal  of  all  the 
good  things  we  pray  for.  And  in  our  invocation  of  him,  our  faith 
is  fixed  on,  and  terminated  on  his  person.  But — as  he  is  in  the 
discharge  of  his  mediatory  office — through  him  "  our  faith  and  hope 
are  in  God,"  1  Peter  i.  21.  He  who  is  the  Mediator,  or  Jesus  Christ 
the  Mediator — aa  God  and  man  in  one  person — is  the  object  of  all 
divine  honour  and  worship.  His  person,  and  both  his  natures  in 
that  person,  is  so  the  object  of  religious  worship.  This  is  that  which 
we  are  in  the  proof  and  demonstration  of.  Howbeit  it  is  his  divine 
nature,  and  not  his  discharge  of  the  office  of  mediation,  that  is  the 
formal  reason  and  object  of  divine  worship.  For  it  consists  in  an 
ascription  of  infinitely  divine  excellencies  and  properties  unto  him 
whom  we  so  worship.  And  to  do  this  on  any  account  but  of  the 
divine  nature,  is  in  itself  a  contradiction,  and  in  them  that  do  it 
idolatry.  Had  the  Son  of  God  never  been  incarnate,  he  had  been 
the  object  of  all  divine  worship.  And  could  there  have  been  a 
mediator  between  God  and  us  who  was  not  God  also,  he  coidd 
never  have  been  the  object  of  any  divine  worship  or  invocation. 
Wherefore  Christ  the  Mediator,  God  and  man  in  one  person,  is  in 
all  things  to  be  honoured,  even  as  we  honour  the  Father;  but  it  is  as 
he  is  God,  equal  with  the  Father,  and  not  as  Mediator — in  which 
respect  he  is  inferior  unto  him.  With  respect  unto  his  divine  per- 
son, we  ask  immediately  of  himself  in  our  supplications; — as  he  is 
Mediator — we  ask  of  the  Father  in  his  name.  The  different  actings 
of  faith  on  him,  under  the  same  distinction,  shall  be  declared  in  the 
next  chapter. 


120  THE  PERSON  OF  CHRIST. 


CHAPTER  X. 

The  Principle  of  the  Assignation  of  Divine  Honour  unto  the  Person  of  Christ,  in 
both  the  Branches  of  it ;  which  is  Faith  in  Him. 

The  principle  and  spring  of  this  assignation  of  divine  honour  unto 
Christ,  in  both  the  branches  of  it,  is  faith  in  him.  And  this  hath 
been  the  foundation  of  all  acceptable  religion  in  the  world  since  the 
entrance  of  sin.  There  are  some  who  deny  that  faith  in  Clwist  was 
required  from  the  beginning,  or  was  necessary  unto  the  worship  of 
God,  or  the  justification  and  salvation  of  them  that  did  obey  him. 
For,  whereas  it  must  be  granted  that  "  without  faith  it  is  impossible 
to  please  God,"  which  the  apostle  proves  by  instances  from  the 
foundation  of  the  world,  Heb.  xi. — they  suppose  it  is  faith  in  God 
under  the  general  notion  of  it,  without  any  respect  unto  Christ,  that 
is  intended.  It  is  not  my  design  to  contend  with  any,  nor  expressly 
to  confute  such  ungrateful  opinions — such  pernicious  errors.  Such 
this  is,  which — bemg  pursued  in  its  proper  tendency — strikes  at  the 
very  foundation  of  Christian  religion;  for  it  at  once  deprives  us  of 
all  contribution  of  light  and  truth  from  the  Old  Testament.  Some- 
what I  have  spoken  before  of  the  faith  of  the  saints  of  old  concerning 
him.  I  shall  now,  therefore,  only  confirm  the  truth,  by  some  prin- 
ciples which  are  fundamental  in  the  faith  of  the  Gospel. 

1.  The  first  promise.  Gen.  iii.  15 — truly  called  UpoiTiva.yysXm — 
was  revealed,  proposed,  and  given,  as  containing  and  expressing  the 
only  means  of  delivery  from  that  apostasy  from  God,  with  all  the 
effects  of  it,  under  which  our  first  parents  and  all  their  posterity 
were  cast  by  sin.  The  destruction  of  Satan  and  his  work  in  liis 
introduction  of  the  state  of  sin,  by  a  Saviour  and  Deliverer,  was 
prepared  and  provided  for  m  it.  This  is  the  very  foundation  of  the 
faith  of  the  church ;  and  if  it  be  denied,  nothing  of  the  economy  or 
dispensation  of  God  towards  it  from  the  beginning  can  be  understood. 
The  whole  doctrine  and  story  of  the  Old  Testament  must  be  rejected 
as  useless,  and  no  foundation  be  left  in  the  truth  of  God  for  the 
introduction  of  the  New. 

2.  It  was  the  person  of  Christ,  his  incarnation  and  mediation, 
that  were  promised  under  the  name  of  the  "  seed  of  the  woman," 
and  the  work  he  should  do  in  breaking  the  head  of  the  serpent,  with 
the  way  whereby  he  should  do  it  in  suffering,  by  his  power.  The 
accomplishment  hereof  was  in  God's  sending  his  Son  in  the  likeness 
of  sinful  flesh,  in  the  fulness  of  time,  made  under  the  law,  or  by  his 
manifestation  in  the  flesh,  to  destroy  the  works  of  the  devil.     So  is 


THE  FIRST  PROMISE  CONSIDERED.  121 

this  promise  interpreted,  Gal.  iii.  13,  iv.  4;  Heb.  ii.  14-16;  1  Jolin 
iii.  8.     This  cannot  be  denied  but  upon  one  of  these  two  grounds : — 

(1.)  That  nothing  is  intended  in  that  divine  revelation  but  only 
a  natural  enmity  that  is  between  mankind  and  serpents.  But  this 
is  so  foolish  an  imagination,  that  the  Jews  themselves,  who  constantly 
refer  this  place  to  the  Messiah,  are  not  g"uilty  of.  All  the  whole 
truth  concerning  God's  displeasure  on  the  sin  of  our  first  parents, 
with  what  concemeth  the  nature  and  consequence  of  that  sin,  is 
everted  hereby.  And  whereas  the  foundation  of  all  God's  future 
dealing  with  them  and  their  posterity  is  plainly  expressed  herein,  it 
is  turned  into  that  which  is  ludicrous,  and  of  very  little  concernment 
in  human  hfe.  For  such  is  the  enmity  between  mankind  and 
serpents — which  not  one  in  a  million  knows  any  thing  of,  or  is 
troubled  with.  This  is  but  to  lay  the  axe  of  atheism  unto  all 
religion  built  on  divine  revelation.  Besides,  on  this  supposition, 
there  is  in  the  words  not  the  least  intimation  of  any  relief  that  God 
tendered  unto  our  parents  for  then'  delivery  from  the  state  and 
condition  whereinto  they  had  cast  themselves  by  their  sin  and 
apostasy.  Wherefore  they  must  be  esteemed  to  be  left  absolutely 
under  the  curse,  as  the  angels  were  that  fell — which  is  to  root  all 
religion  out  of  the  world.  For  amongst  them  who  are  absolutely 
under  the  curse,  without  any  remedy,  there  can  be  no  more  than  is 
in  hell.     Or — 

(2.)  It  must  be,  because  some  other  way  of  deliverance  and 
salvation,  and  not  that  by  Christ,  is  here  proposed  and  promised. 
But,  whereas  they  were  to  be  wrought  by  the  "  seed  of  the  woman" 
— if  this  were  not  that  Christ  in  whom  we  do  believe,  there  was 
another  promised,  and  he  is  to  be  rejected.  And  this  is  fairly  at 
once  to  blot  out  the  whole  Scripture  as  a  fable ;  for  there  is  not  a 
line  of  doctrinal  truth  in  it  but  what  depends  on  the  traduction  of 
Christ  from  this  first  promise. 

3.  This  promise  was  confirmed,  and  the  way  of  the  deliverance  of 
the  church  by  vu'tue  of  it  declared,  m  the  institution  of  expiatory 
sacrifices.  God  in  them  and  by  them  declared  from  the  beginning, 
that  "  without  shedding  of  blood  there  was  no  remission;"  that  atone- 
ment for  sin  was  to  be  made  by  substitution  and  satisfaction.  With 
respect  unto  them,  the  Lord  Christ  was  called  "  The  Lamb  of  God," 
even  as  he  took  away  the  sms  of  the  world  by  the  sacrifice  of  himself, 
John  i.  29.  For  we  "  were  redeemed  with  the  precious  blood  of 
Christ,  as  of  a  lamb  without  blemish  and  without  spot,"  1  Pet.  i.  19. 
Wherein  the  Holy  Spirit  refers  unto  the  institution  and  nature  of 
sacrifices  from  the  beginning.  And  he  is  thence  represented  in 
heaven  as  a  "  Lamb  that  had  been  slain,"  Eev.  v.  6 — the  glory  of 
heaven  arisinsf  from  the  fruits  and  effects  of  his  sacrifice.      And 


]  22  THE  PERSON  OF  CHRIST. 

because  of  the  representation  thereof  in  all  the  former  sacrifices,  is  he 
said  to  be  a  "  Lamb  slain  from  the  foundation  of  the  world,"  Rev. 
xiii.  8.  And  it  is  strange  to  me  that  any  who  deny  not  the  expia- 
tory sacrifice  of  Christ,  should  doubt  whether  the  original  of  these 
sacrifices  were  of  divine  institution  or  the  invention  of  men.  And  it 
is  so,  amongst  others,  for  the  reasons  ensuing : — 

(].)  On  the  supposition  that  they  were  of  men's  finding  out  and 
voluntary  obsei*vation,  without  any  previous  divine  revelation,  it 
must  be  granted  that  the  foundation  of  all  acceptable  religion  in  the 
world  was  laid  in,  and  resolved  into,  the  wisdom  and  wills  of  men, 
and  not  into  the  wisdom,  authority,  and  will  of  God.  For  that  the 
gi'eat  solemnity  of  religion,  which  was  as  the  centre  and  testimony  of 
all  its  other  duties,  did  consist  in  these  sacrifices  even  before  the  giv- 
ing of  the  law,  will  not  be  denied.  And  in  the  giving  of  the  law, 
God  did  not,  on  this  supposition,  confirm  and  establish  his  own  insti- 
tutions with  additions  unto  them  of  the  same  kind,  but  set  his  seal 
and  approbation  unto  the  inventions  of  men.  But  this  is  contrary 
unto  natural  light,  and  the  whole  current  of  Scripture  revelations. 

(2.)  All  expiatory  sacrifices  were,  from  the  beginning,  ty|3es  and 
representations  of  the  sacrifice  of  Christ;  whereon  all  their  use,  effi- 
cacy, and  benefit  among  men — all  their  acceptance  with  God — did 
depend.  Remove  this  consideration  from  them,  and  they  were  as 
iiTational  a  service,  as  unbecoming  the  divine  nature,  as  any  thing 
that  reasonable  creatures  could  fix  upon.  They  are  to  this  day  as 
reasonable  a  service  as  ever  they  were,  but  that  only  their  respect 
unto  the  sacrifice  of  Christ  is  taken  from  them.  And  what  person  of 
any  ordinary  understanding  could  now  suppose  them  a  meet  service 
whereby  to  glorify  the  divine  nature?  Besides,  all  expiatory  sacrifices 
were  of  the  same  nature,  and  of  the  same  use,  both  before  and  after 
the  giving  of  the  law.  But  that  all  those  afterward  were  typical  of 
the  sacrifice  of  Christ,  the  apostle  demonstrates  at  large  in  his  Epistle 
unto  the  Hebrews.  The  inquiry,  therefore,  is,  whether  this  blessed 
prefiguration  of  the  Lord  Christ  and  his  sacrifice,  as  he  was  the  Lamb 
of  God  taking  away  the  sin  of  the  world,  was  an  effect  of  the  wisdom, 
goodness,  and  will  of  God,  or  of  the  wills  and  inventions  of  men. 
And  let  it  be  considered,  also,  that  these  men,  who  are  supjjosed  to 
be  the  authors  of  this  wonderful  representation  of  the  Lord  Christ 
and  his  sacrifice,  did  indeed  know  little  of  them — or,  as  the  assertors 
of  this  opinion  imagine,  nothing  at  all.  To  suppose  that  those  who 
knew  no  more  of  Christ  than  they  could  learn  from  the  first  promise — 
which,  as  some  think,  was  nothing  at  all — should  of  their  own  heads 
find  out  and  appoint  this  divine  service,  which  consisted  only  in  the 
prefiguration  of  him  and  his  sacrifice;  and  that  God  should  not  only 
approve  of  it,  but  allow  it  as  the  principal  means  for  the  establish- 


THE  FIRST  PROMISE  CONSIDERED.  123 

ment  and  exercise  of  tlie  faith  of  all  believers  for  four  thousand  years ; 
is  to  indulge  unto  thoughts  deviating  from  all  rules  of  sobriety.  He 
that  sees  not  a  divine  wisdom  in  this  institution,  hath  scarce  seriously 
exercised  his  thoughts  about  it.  But  I  have  elsewhere  considered 
the  causes  and  original  of  these  sacrifices,  and  shall  not  therefore 
farther  insist  upon  them. 

4.  Our  first  parents  and  all  their  holy  posterity  did  believe  this 
promise,  or  did  embrace  it  as  the  only  way  and  means  of  their  deli- 
verance from  the  curse  and  state  of  sin ;  and  were  thereon  justified 
before  God.  I  confess  we  have  not  infallible  assurance  of  any  who 
did  so  in  particular,  but  those  who  are  mentioned  by  name  in  Scrip- 
t-ore, as  Abel,  Enoch,  Noah,  and  some  others;  but  to  question  it 
concerning  others  also,  as  of  our  first  parents  themselves,  is  foolish 
and  impious.  This  is  done  by  the  Socinians  to  promote  another 
design,  namely,  that  none  were  justified  before  God  on  the  behef 
of  the  first  promise,  but  on  their  walking  according  to  the  light  of 
nature,  and  their  obedience  unto  some  especial  revelations  about 
temporal  things — the  vanity  whereof  hath  been  before  discovered. 
Wherefore,  our  first  parents  and  their  posterity  did  so  believe  the 
first  promise,  or  they  must  be  supposed  either  to  have  been  kept 
under  the  curse,  or  else  to  have  had,  and  to  make  use  of,  some  other 
way  of  deliverance  from  it.  To  imagine  the  first  is  impious — for  the 
apostle  affirms  that  they  had  this  testimony,  that  they  pleased  God, 
Heb.  xi.  5;  which  under  the  curse  none  can  do — for  that  is  God's 
displeasure.  And  in  the  same  place  he  confirms  their  faith,  and 
justification  thereon,  with  a  "  cloud  of  witnesses,"  chap.  xii.  1.  To 
affirm  the  latter  is  groundless ;  and  it  includes  a  supposal  of  the 
relinquishment  of  the  wisdom,  grace,  and  authority  of  God  in  that 
divine  revelation,  for  men  to  betake  themselves  to  none  knows  what. 
For  that  there  was  in  this  promise  the  way  expressed  which  God  in 
his  wisdom  and  grace  had  provided  for  their  deliverance,  we  have 
proved  before.  To  forsake  this  way,  and  to  betake  themselves  unto 
any  other,  whereof  he  had  made  no  mention  or  revelation  unto  them, 
was  to  reject  his  authority  and  grace. 

As  for  those  who  are  otherwise  minded,  it  is  incumbent  on  them 
directly  to  prove  these  three  things  : — 

(1.)  That  there  is  another  way — that  there  are  other  means  for 
the  justification  and  salvation  of  sinners — than  that  revealed,  declared, 
and  proposed  in  that  first  promise.  And  when  this  is  done,  they 
must  show  to  what  end — on  that  supposition — the  promise  itself  was 
given,  seeing  the  end  of  it  is  evacuated. 

(2.)  That  upon  a  supposition  that  God  had  revealed  in  the  pro- 
mise the  way  and  means  of  our  deliverance  from  the  curse  and  state 
of  sin,  it  was  lawful  unto  men  to  forsake  it,  and  to  betake  themselves 


124  THE  PERSON  OF  CHRIST. 

unto  anotlier  way,  without  any  supernatural  revelation  for  tlieir 
guidance.  For  if  it  was  not,  tlieir  relinquishment  of  the  promise 
was  no  less  apostasy  from  God  in  the  revelation  of  himself  in  a  way 
of  grace,  than  the  first  sin  was  as  to  the  revelation  of  himself  in  the 
works  of  nature :  only,  the  one  revelation  was  by  inbred  principles, 
the  other  by  external  declaration;  nor  could  it  otherwise  be.  Or, — 
(3.)  That  there  was  some  other  way  of  the  participation  of  the 
benefits  of  this  promise,  besides  faith  in  it,  or  in  him  who  was  pro- 
mised therein;  seeing  the  apostle  hath  declared  that  no  promise  will 
profit  them  by  whom  it  is  not  mixed  with  faith,  Heb.  iv.  2.  Unless 
these  things  are  plainly  proved — which  they  will  never  be — what- 
ever men  declaim  about  universal  objective  grace  in  the  documents 
of  nature,  it  is  but  a  vain  imagination. 

5.  The  declaration  of  this  promise,  before  the  giving  of  the  law, 
with  the  nature  and  ends  of  it,  as  also  the  use  of  sacrifices,  whereby 
it  was  confirmed,  was  committed  unto  the  ordinary  ministry  of  our 
first  parents  and  their  godly  posterity,  and  the  extraordinary  ministry 
of  the  prophets  which  God  raised  up  among  them.  For  God  spake 
of  our  redemption  by  Christ  by  the  mouth  of  his  holy  prophets  from 
the  beginning  of  the  world,  Luke  i.  70.  No  greater  duty  could  be 
incumbent  on  them,  by  the  light  of  nature  and  the  express  revelation 
of  the  will  of  God,  than  that  they  should,  in  their  several  capacities, 
communicate  the  knowledge  of  this  promise  unto  all  in  whom  they 
were  concerned.  To  suppose  that  our  first  parents,  who  received 
this  promise,  and  those  unto  whom  they  first  declared  it,  looking  on 
it  as  the  only  foundation  of  their  acceptance  "with  God  and  deliver- 
ance from  the  curse,  were  negligent  in  the  declaration  and  preaching 
of  it,  is  to  render  them  brutish,  and  guilty  of  a  second  apostasy  from 
God.  And  unto  this  principle — which  is  founded  in  the  light  of 
nature — there  is  countenance  given  by  revelation  also.  For  Enoch 
did  prophesy  of  the  things  which  were  to  accompany  the  accomplish- 
ment of  this  promise,  Jude  14;  and  Noah  was  a  preacher  of  the 
righteousness  to  be  brought  in  by  it,  2  Peter  ii.  5 — as  he  was  an  heir 
of  the  righteousness  which  is  by  faith,  in  himself,  Heb.  xi.  7. 

6.  All  the  promises  that  God  gave  afterward  unto  the  church 
under  the  Old  Testament,  before  and  after  giving  the  law — aU  the 
covenants  that  he  entered  into  with  particular  persons,  or  the  whole 
congregation  of  believers — were  all  of  them  declarations  and  confir- 
mations of  this  first  promise,  or  the  way  of  salvation  by  the  media- 
tion of  his  Son,  becoming  the  seed  of  the  woman,  to  break  the  head 
of  the  sei-pent,  and  to  work  out  the  deliverance  of  mankind.  As 
most  of  these  promises  were  expressly  concerning  him,  so  all  of  them 
in  the  counsel  of  God  were  confirmed  in  him,  2  Cor.  i.  20.  And  as 
there  are  depths  in  the  Scripture  of  the  Old  Testament  concerning 


ALL  THE  PROMISES  CONFIRRLiTIONS  OF  THE  FIRST.  125 

him  wliicli  we  cannot  fathom,  and  things  mnumerable  spoken  of  him 
or  m  his  person  which  we  conceive  not,  so  the  principal  design  of  the 
whole  is  the  declaration  of  him  and  his  grace.  And  it  is  unprofit- 
able unto  them  who  are  otherwise  minded.  Sundry  promises  con- 
cerning temporal  things  were,  on  various  occasions,  superadded  unto 
this  gTeat  spiritual  promise  of  life  and  grace.  And  the  enemies  of 
the  person  and  mediation  of  Christ  do  contend  that  men  are  justified 
by  their  faith  and  obedience  with  respect  unto  those  particular  reve- 
lations, which  were  only  concerning  temporal  things.  But  to  sup- 
pose that  all  those  revelations  and  promises  were  not  built  upon  and 
resolved  into,  did  not  include  in  them,  the  gTace  and  mercy  of  this 
first  promise — is  to  make  them  curses  instead  of  blessings,  and  depri- 
vations of  that  grace  which  was  infinitely  better  than  what,  on  this 
supposition,  was  contained  in  them.  The  truth  is,  they  were  all 
additions  unto  it,  and  confirmations  of  it ;  nor  had  any  thing  of  spiri- 
tualgood  in  them,  but  upon  a  supposition  of  it.  In  some  of  them 
there  was  an  ampliation  of  grace  in  the  more  full  declaration  of  the 
nature  of  this  promise,  as  well  as  an  application  unto  their  persons 
unto  whom  they  were  made.  Such  was  the  promise  made  unto 
Abraham,  which  had  a  direct  respect  unto  Christ,  as  the  apostle 
proveth.  Gal.  iii.  and  iv. 

7.  Those  who  voluntarily,  through  the  contempt  of  God  and  divine 
grace,  fell  off  from  the  knowledge  and  faith  of  this  promise,  whether 
at  once  and  by  choice,  or  gradually  through  the  love  of  sin,  were  in 
no  better  condition  than  those  have  been,  or  would  be,  who  have  so 
fallen  off  or  should  so  apostatize  from  Christian  religion  after  its 
revelation  and  profession.  And  although  this  proved,  in  process  of 
time,  both  before  and  after  the  flood,  to  be  the  condition  of  the 
generality  of  mankind,  yet  is  it  in  vain  to  seek  after  the  means  of 
salvation  among  them  who  had  voluntarily  rejected  the  only  way 
which  God  had  revealed  and  provided  for  that  end.  God  thereon 
"suffered  all  nations  to  walk  in  their  own  ways,"  Acts  xiv.  16 — 
"  winking  at  the  times  of  their  ignorance " — not  calling  them  to 
repentance,  chap.  xvii.  30 ;  yea,  he  "  gave  them  up  unto  their  oAvn 
hearts'  lust,  and  they  walked  in  their  own  counsels,"  Ps.  Ixxxi.  12. 
And  notliing  can  be  more  derogatory  unto  the  wisdom  and  holiness 
of  God,  than  to  imagine  that  he  would  gi-ant  other  ways  of  salvation 
unto  them  who  had  rejected  that  only  one  which  he  had  provided; 
which  was  by  faith  in  Christ,  as  revealed  in  that  first  promise. 

8.  From  these  considerations,  which  are  all  of  them  unquestionable 
principles  of  truth,  two  things  are  evident. 

(1.)  That  there  was  no  way  of  the  justification  and  salvation  of 
sinners  revealed  and  proposed  from  the  foundation  of  the  world,  but 
only  by  Jesus  Christy  as.  declared  in  the  first  promise. 


126  THE  PERSON  OF  CHRIST. 

(2.)  That  there  was  no  way  for  the  participation  of  the  benefits  of 
that  promise,  or  of  his  work  of  mediation,  but  by  faith  in  him  as  so 
promised.  There  was,  therefore,  faith  in  him  required  from  the 
foundation  of  the  world;  that  is,  from  the  entrance  of  sin.  And 
how  this  faith  respected  his  person  hath  been  before  declared.  Now, 
faith  in  him  as  promised  for  the  works  and  ends  of  his  mediation, 
and  faith  in  him  as  actually  exhibited  and  as  having  accomplished 
his  work,  are  essentially  the  same,  and  differ  only  with  respect  unto 
the  economy  of  times,  which  God  disposed  at  his  pleasure.  Hence 
the  efficacy  of  his  mediation  was  the  same  unto  them  who  then 
so  believed,  as  it  is  now  unto  us  after  his  actual  exhibition  in  the 
flesh. 

But  yet  it  is  acknowledged,  that — as  unto  the  clearness  and 
fulness  of  the  revelation  of  the  mystery  of  the  wisdom  and  grace  of 
God  in  him — as  unto  the  constitution  of  his  person  in  his  incarna- 
tion, and  therein  the  determination  of  the  individual  person  promised 
from  the  beginning,  through  the  actual  accomplishment  of  the  work 
which  he  was  promised  for — faith  in  liim,  as  the  foundation  of  that 
divine  honour  which  it  is  our  duty  to  give  unto  liim,  is  far  more 
evidently  and  manifestly  revealed  and  required  in  the  Gospel,  or 
under  the  New  Testament,  than  it  was  under  the  Old.  See  Eph. 
iii.  8-11.  The  respect  of  faith  now  unto  Christ  is  that  which  renders 
it  truly  evangelical.  To  beheve  in  him,  to  believe  on  his  name,  is 
that  signal  especial  duty  which  is  now  required  of  us. 

Wherefore  the  ground  of  the  actual  assignation  of  divine  honour 
unto  the  person  of  Christ,  in  both  branches  of  it,  adoration  and  invo- 
cation, is  faith  in  him.  So  he  said  unto  the  blind  man  whose  eyes 
he  opened,  "  Believest  thou  on  the  Son  of  God?"  John  ix.  35,  And 
he  said,  "  Lord,  I  believe ;  and  he  worshipped  him,"  verse  88.  All 
divine  worship  or  adoration  is  a  consequent  effect  and  fruit  of  faith. 
So  also  is  invocation;  for  "  How  shall  they  call  on  him  in  whom 
they  have  not  believed?"  Rom.  x.  14.  Him  in  whom  we  believe, 
we  ought  to  adore  and  invocate.  For  these  are  the  principal  ways 
whereby  divine  faith  doth  act  itself  And  so  to  adore  or  invocate 
any  in  whom  we  ought  not  to  beheve,  is  idolatry. 

This  faith,  therefore,  on  the  person  of  Christ  is  our  duty ;  yea, 
such  a  duty  it  is,  ao  that  our  eternal  condition  doth  more  peculiarly 
depend  on  the  performance  or  nonperformance  of  it  than  on  any 
other  duty  whatever.  For  constantly  under  those  terms  is  it  pre-' 
scribed  unto  us.  "  He  that  beheveth  on  the  Son  hath  everlasting 
life :  and  he  that  believeth  not  the  Son  shall  not  see  life ;  but  the 
wrath  of  God  abideth  on  him,"  John  iii.  86.  Wherefore  the  nature 
and  exercise  of  this  faith  must  be  inquired  into. 

There  is  a  faith  which  is  exercised  towards  those  by  whom  the 


THE  PERSON  OF  CHRIST  THE  OBJECT  OF  FAITH.  127 

inind  and  will  of  God  is  revealed.  So  it  is  said  of  tlie  Israelites, 
"  They  believed  the  Lord  and  Moses,"  Exod.  xiv.  31 ;  that  is,  that 
he  was  sent  of  God,  was  no  deceiver — that  it  was  the  word  and  will 
of  God  which  he  revealed  unto  them.  So  2  Chron.  xx.  20,  "  Believe 
in  the  Lord  your  God,  so  shall  ye  be  established ;  believe  his  pro- 
phets, so  shall  ye  prosper."  It  was  not  the  persons  of  the  pro- 
phets, but  their  message,  that  was  the  object  of  the  faith  required. 
It  was  to  believe  what  they  said,  as  from  God — ^not  to  believe  in  them 
as  if  they  were  God.  So  it  is  explained  by  the  apostle.  Acts  xxvi 
27,  "  King  Agrippa,  believest  thou  the  prophets  ?  I  know  that 
thou  believest."  He  believed  that  they  were  sent  of  God,  and  that 
the  word  they  spake  was  from  him;  otherwise  there  was  no  believ- 
ing of  them  who  were  dead  so  many  ages  before. 

And  this  is  all  the  faith  in  Christ  liimself  which  some  will  allow. 
To  believe  in  Christ,  they  say,  is  only  to  believe  the  doctrine  of  the 
Gospel  revealed  by  him.  Hence  they  deny  that  any  could  believe 
in  him  before  his  coming  into  the  world,  and  the  declaration  of  the 
mind  of  God  in  the  Gospel  made  by  him.  An  assent  unto  the  truth 
of  the  Gospel,  as  revealed  by  Christ,  is  with  them  the  whole  of  that 
faith  in  Christ  Jesus  which  is  required  of  us. 

Of  all  that  poison  which  at  this  day  is  diffused  in  the  minds  of 
men,  corrupting  them  from  the  mystery  of  the  Gospel,  there  is  no 
part  that  is  more  pernicious  than  this  one  perverse  imagination,  that 
to  believe  in  Christ  is  nothing  at  all  but  to  believe  the  doctrine  of 
the  Gospel ;  which  yet,  we  grant,  is  included  therein.  For  as  it  allows 
the  consideration  of  no  office  in  him  but  that  of  a  prophet,  and  that 
not  as  vested  and  exercised  in  his  divine  person,  so  it  utterly  over- 
throws the  whole  foundation  of  the  relation  of  the  church  unto  him, 
and  salvation  by  him. 

That  which  suits  my  present  design,  is  to  evince  that  it  is  the 
person  of  Christ  which  is  the  first  and  principal  object  of  that  faith 
wherewith  we  are  required  to  believe  in  him;  and  that  so  to  do,  is 
not  only  to  assent  \into  the  truth  of  the  doctrine  revealed  by  him, 
but  also  to  place  our  trust  and  confidence  in  him  for  mercy,  relief, 
and  protection — for  righteousness,  life,  and  salvation — for  a  blessed 
resurrection  and  eternal  reward.  This  I  shall  first  manifest  from 
some  few  of  those  multiplied  testimonies  wherein  this  truth  is 
declared,  and  whereby  it  is  confirmed,  as  also  with  some  arguments 
taken  from  them ;  and  then  proceed  to  declare  the  ground,  nature, 
and  exercise  of  this  faith  itself 

As  unto  the  testimonies  confirming  this  truth,  it  must  be  observed 
of  them  all  in  general,  that  wherever  faith  is  required  towards  our 
Lord  Jesus  Christ,  it  is  still  called  believing  "  in  him,"  or  "  on  his 
name,"  according  as  faith  in  God  absolutely  is  every  where  expressed. 


128  THE  PERSON  OF  CHRIST, 

If  no  more  be  intended  but  only  the  belief  of  tbe  doctrine  revealed 
by  him,  then  whose  doctrine  soever  we  are  obhged  to  believe,  we 
may  be  rightly  said  to  believe  in  them,  or  to  believe  on  their  name. 
For  instance,  we  are  obliged  to  believe  the  doctrine  of  Paul  the 
apostle,  the  revelations  made  by  him,  and  that  on  the  hazard  of  our 
eternal  welfare  by  the  unbeheving  of  them ;  yet  that  we  should  be 
said  to  believe  in  Paul,  is  that  which  he  did  utterly  detest,  1  Cor. 
i.  13,  15. 

For  the  places  themselves  the  reader  may  consult,  among  others, 
John  i.  12,  iii.  16,  18,  36,  vi.  29,  35,  41,  vii.  38,  39;  Acts  xiv.  23, 
xvi.  31,  xix.  4,  xxiv.  24,  xxvi.  18;  Kom.  iii.  26,  ix.  33,  x.  11 ;  1  Peter 
ii.  6;  1  John  v.  10,  18.  There  is  not  one  of  these  but  sufficiently 
confirms  the  truth.  Some  few  others  not  named  may  be  briefly 
insisted  on. 

John  xiv.  1,  "Ye  beheve  in  God,  believe  also  in  me."  The  dis- 
tinction made  between  God  and  him  limits  the  name  of  God  unto 
the  person  of  the  Father.  Faith  is  required  in  them  both,  and  that 
distinctly :  "  Ye  believe  in  God,  believe  also  in  me."  And  it  is  the 
same  faith,  of  the  same  kind,  to  be  exercised  in  the  same  way  and 
manner,  that  is  required;  as  is  plain  in  the  words.  They  will  not 
admit  of  a  double  faith,  of  one  faith  in  God,  and  of  another  in  Christ, 
or  of  a  distinct  way  of  their  exercise. 

Wherefore,  as  faith  divine  is  fixed  on,  and  terminated  in,  the 
person  of  the  Father;  so  is  it  likewise  distinctly  in  and  on  the  per- 
son of  the  Son :  and  it  was  to  evidence  his  divine  nature  unto  them — 
which  is  the  ground  and  reason  of  their  faith — that  he  gave  his  com- 
mand unto  his  disciples.  This  he  farther  testifies,  verses  9-11.  And 
as  unto  the  exercise  of  this  faith,  it  respected  the  rehef  of  their  souls, 
under  troubles,  fears,  and  disconsolations :  "Let  not  your  heart  be 
troubled :  ye  believe  in  God,  believe  also  in  me."  To  believe  in  him 
unto  the  relief  of  our  souls  against  troubles,  is  not  to  assent  merely 
unto  the  doctrine  of  the  Gospel,  but  also  to  place  our  trust  and  con- 
fidence in  him,  for  such  supplies  of  grace,  for  such  an  exercise  of 
the  acts  of  divine  power,  as  whereby  we  may  be  supported  and 
delivered.  And  we  have  herein  the  whole  of  what  we  plead.  Divine 
faith  acted  distinctly  in,  and  terminated  on,  the  person  of  Christ — 
and  that  with  respect  unto  supplies  of  grace  and  mercy  from  him  in 
a  way  of  divine  power. 

So  he  speaks  unto  Martha,  John  xi.  25-27,  "He  that  believeth 
in  me,  though  he  were  dead,  yet  shall  he  live :  and  whosoever  liveth, 
and  believeth  in  me,  shall  never  die.  Behevest  thou  this?"  Where- 
unto  she  answers,  "  Yea,  Lord ;  I  believe  that  thou  art  the  Christ, 
the  Son  of  God."  His  person  was  the  object  of  her  faith;  and  her 
belief  in  him  comprised  a  trust  for  all  spiritual  and  eternal  mercies. 


THE  PERSON  OF  CHRIST  THE  OBJECT  OF  FAITH.  1 29 

I  sliall  add  one  more,  wlierein  not  only  tlie  thing  itself,  but  llie 
especial  ground  and  reason  of  it,  is  declared,  Gal.  ii.  20 — "  The  life 
which  I  now  hve  in  the  flesh,  I  live  by  the  faith  of  the  Son  of  God, 
who  loved  nie,  and  gave  himself  for  me."  That  faith  he  asserts 
which  is  the  cause  of  our  spiritual  life — that  life  unto  God  which 
we  lead  in  the  flesh,  or  wdiilst  we  are  in  the  body,  not  yet  admitted 
unto  sight  and  enjoyment.  Of  this  faith  the  Son  of  God  is  both 
the  author  and  the  object;  the  latter  whereof  is  here  principally 
intended.  And  this  is  evident  from  the  reason  and  motive  of  it, 
which  are  expressed.  This  faith  I  live  by,  am  in  the  continual 
exercise  of,  because  he  "  loved  me,  and  gave  himself  for  me."  For 
this  is  that  which  doth  powerfully  influence  our  hearts  to  fix  our 
faith  in  him  and  on  him.  And  that  person  who  so  loved  us  is  the 
same  in  whom  we  do  believe.  If  his  person  was  the  seat  of  his  own 
love,  it  is  the  object  of  our  faith.  And  this  faith  is  not  only  our 
duty,  but  our  life.     He  that  hath  it  not,  is  dead  in  the  sight  of  God. 

But  I  hope  it  is  not  yet  necessary  to  multiply  testimonies  to  prove 
it  our  duty  to  believe  in  Jesus  Christ — that  is,  to  believe  in  the 
person  of  the  Son  of  God,  for  other  faith  in  Christ  there  is  none; 
yet  I  shall  add  one  or  two  considerations  in  the  confirmation  of  it. 

1st,  There  is  no  more  necessary  hereunto — namely  to  prove  the 
person  of  Christ  the  Son  of  God  to  be  the  proper  and  distinct  object 
of  faith  divine — than  what  we  have  already  demonstrated  concerning 
the  solemn  invocation  of  him.  For,  saith  the  apostle,  "  How  shall 
they  call  on  him  in  vdiom  they  have  not  believed?"  Rom.  x.  14.  It 
holds  on  either  side.  We  cannot,  we  ought  not,  to  call  on  him  in 
whom  we  do  not,  we  ought  not  to  believe.  And  in  whom  w^e  do 
believe,  on  him  we  ought  to  call.  Wherefore,  if  t  be  our  duty  to 
call  on  the  name  of  Christ,  it  is  our  duty  to  believe  in  the  person 
of  Christ.  And  if  to  believe  in  Christ  be  no  more  but  to  beHeve 
the  doctrine  of  the  Gospel  which  he  hath  revealed,  then  every  one 
whose  doctrine  we  are  obliged  to  beheve,  on  them  we  ought  to  call 
also.  And  on  this  ground,  we  may  call  on  the  names  of  the  prophets 
and  apostles,  as  well  as  on  the  name  of  Jesus  Christ,  and  be  saved 
thereby.  But  whereas  invocation  or  prayer  proceedeth  from  faith, 
and  that  prayer  is  for  mercy,  grace,  life,  and  eternal  salvation ;  faith 
must  be  fixed  on  the  person  so  called  on,  as  able  to  give  them  all 
unto  us,  or  that  prayer  is  in  vain. 

2cUy,  Again,  that  we  are  baptized  into  the  name  of  Jesus  Christ, 
and  that  distinctly  with  the  Father,  is  a  sufficient  evidence  of  the 
necessity  of  faith  in  his  person ;  for  we  are  therein  given  up  unto 
universal  spiritual  subjection  of  soul  unto  him,  and  dependence  on 
him.  Not  to  believe  in  him,  on  his  name — that  is,  his  person — when 
we  are  so  given  up  unto  him,  or  baptized  into  him,  is  virtually  to 


130  THE  PERSON  OF  CHRIST. 

renounce  him.  But  to  put  a  present  close  unto  this  contest :  Faith 
in  Christ  is  that  grace  whereby  the  church  is  united  unto  him — 
incorporated  into  one  mystical  hody  with  him.  It  is  thereby  that 
he  dwells  in  them,  and  they  in  him.  By  this  alone  are  all  supplies 
of  grace  derived  from  him  unto  the  whole  body.  Deny  his  person  to 
be  the  proper  and  immediate  object  of  this  faith,  and  all  these  things 
are  utterly  overthrown — that  is,  the  whole  spiritual  life  and  eternal 
salvation  of  the  church. 

This  faith  in  the  person  of  Christ,  which  is  the  foundation  of  all 
that  divine  honour  in  sacred  adoration  and  invocation  which  is 
assigned  unto  him,  may  be  considered  two  waj^s.  First,  As  it 
respects  his  person  absolutely;  Secondly,  As  he  is  considered  in- 
the  discharge  of  the  office  of  mediation. 

First,  In  the  first  sense,  faith  is  placed  absolutely  and  ultimately 
on  the  person  of  Christ,  even  as  on  the  person  of  the  Father.  He 
counts  it  no  robbery  herein  to  be  equal  with  the  Father.  And  the 
reason  hereof  is,  because  the  divine  nature  itself  is  the  proper  and 
immediate  object  of  this  faith,  and  all  the  acts  of  it.  This  being  one 
and  the  same  in  the  person  of  the  Father  and  of  the  Son,  as  also 
of  the  Holy  Spirit,  two  things  do  follow  thereon.  1.  That  each 
person  is  equally  the  object  of  our  faith,  because  equally  partici- 
pant of  that  nature  which  is  the  formal  reason  and  object  of  it. 
2.  It  follows  also,  that  in  acting  faith  on,  and  ascribing  therewithal 
divine  honour  unto,  any  one  person,  the  others  are  not  excluded; 
yea,  they  are  included  therein.  For  by  reason  of  the  mutual  inbeing 
of  the  Divine  persons  in  the  unity  of  the  same  nature,  the  object  of 
all  spiritual  worship  is  undivided.  Hence  are  those  expressions  of 
the  Scriptures,  "  He  that  hath  seen  the  Son,  hath  seen  the  Father ; 
he  that  honoureth  the  Son,  honoureth  the  Father,  for  he  and  the 
Father  are  one." 

And  to  clear  our  present  design,  three  things  may  be  obseiTcd 
from  hence;  namely,  that  the  divine  nature,  with  all  its  essential 
properties,  is  the  formal  reason  and  only  ground  of  divine  faith. 
As— 

1st,  That  the  Lord  Christ  is  not  the  absolute  and  ultimate  object 
of  our  faith,  any  otherwise  but  under  this  consideration,  of  his  being 
partaker  of  the  nature  of  God — of  his  being  in  the  form  of  God,  and 
equal  unto  him.  Without  this,  to  place  our  faith  in  him  would  be 
robbery  and  sacrilege;  as  is  all  the  pretended  faith  of  them  who 
believe  not  his  divine  person. 

2dly,  There  is  no  derogation  from  the  honour  and  glory  of  the 
Father — not  the  least  diversion  of  any  one  signal  act  of  duty  from 
him,  nor  from  the  Holy  Spirit — by  the  especial  actings  of  faith  on 
the  person  of  Christ;  for  all  divine  honour  is  given  solely  unto  the 


THE  NATURE  OF  FAITH  ON  THE  PERSON  OF  CHRIST.  131 

divine  nature :  and  this  being  absolutely  the  same  in  each  person, 
in  the  honouring  of  one,  they  are  all  equally  honoured.  He  that 
honoureth  the  Son,  he  therein  honoureth  the  Father  also. 

2dly,  Hence  it  appears  what  is  that  especial  acting  of  faith  on  the 
person  of  Christ  which  we  intend,  and  which  in  the  Scriptiire  is 
given  in  charge  unto  us,  as  indispensably  necessary  unto  our  salva- 
tion.    And  there  are  three  things  to  be  considered  in  it. 

(Is^,)  That  his  divine  nature  is  the  proper  formal  object  of  this 
faith,  on  the  consideration  whereof  alone  it  is  fixed  on  him.  If  you 
ask  a  reason  why  I  believe  on  the  Son  of  God — if  you  intend  what 
cause  I  have  for  it,  what  motives  unto  it — I  shall  answer.  It  is 
because  of  what  he  hath  done  for  me,  whereof  afterward.  So  doth 
the  apostle.  Gal.  ii.  20.  But  if  you  intend,  what  is  the  formal 
reason,  ground,  and  warranty  whereon  I  thus  believe  in  him,  or 
place  my  trust  and  confidence  in  him,  I  say  it  is  only  this,  that  he 
is  "  over  all,  God  blessed  for  ever;"  and  were  he  not  so,  I  could  not 
believe  in  him.  For  to  believe  in  any,  is  to  exj)ect  from  him  that 
to  be  done  for  me  which  none  but  God  can  do. 

{2dlp,)  That  the  entire  person  of  Christ,  as  God  and  man,  is  the 
immediate  object  of  our  faith  herein.  The  divine  nature  is  the 
reason  of  it;  but  his  divine  person  is  the  object  of  it.  In  placing  our 
faith  on  him,  we  consider  him  as  God  and  man  in  one  and  the  same 
person.  We  believe  in  him  because  he  is  God ;  but  we  believe  in 
him  as  he  is  God  and  man  in  one  person. 

And  this  consideration  of  the  person  of  Christ — namely,  as  he  is 
God  and  man — in  our  acting  of  faith  on  him,  is  that  which  renders  it 
peculiar,  and  limits  or  determines  it  unto  his  person,  because  he  only 
is  so; — the  Father  is  not,  nor  the  Holy  Spirit.  That  faith  which 
hath  the  person  of  God  and  man  for  its  object,  is  peculiarly  and 
distinctly  placed  on  Christ. 

(Sdlif,)  The  motives  unto  this  distinct  acting  of  faith  on  his  person 
are  always  to  be  considered  as  those  also  which  render  this  faith 
peculiar.  For  the  things  which  Christ  hath  done  for  us,  which  are 
the  motives  of  our  faith  in  him,  were  peculiar  unto  him  alone ;  as  in 
the  place  before  quoted,  Gal.  ii.  20.  Such  are  all  the  works  of  his 
mediation,  with  all  the  fruits  of  them,  whereof  we  are  made  partakers. 
So  God,  in  the  first  command,  wherein  he  requires  all  faith,  love, 
and  obedience  from  the  church,  enforced  it  with  the  consideration 
of  a  signal  benefit  which  it  had  received,  and  therein  a  type  of  all 
spiritual  and  eternal  mercies,  Exod.  xx.  2,  3.  Hence  two  things  are 
evident,  which  clearly  state  this  matter. 

[1st,]  That  faith  which  we  place  upon  and  the  honour  which  we 
give  thereby  unto  the  person  of  Christ,  is  equally  placed  on  and 
honour  equally  given  thereb}^  unto  the  other  persons  of  the  Father 
VOL.  I.— 17 


1 32  THE  PERSON  OF  CHRIST. 

and  the  Holy  Spirit,  with  respect  unto  that  nature  which  is  the 
formal  reason  and  cause  of  it.  But  it  is  peculiarly  fixed  on  Christ, 
with  respect  unto  his  person  as  God  and  man,  and  the  motives  unto 
it,  in  the  acts  and  benefits  of  his  mediation. 

[2dl7/,']  All  of  Christ  is  considered  and  glorified  in  this  acting  of 
faith  on  him; — his  divine  nature,  as  the  formal  cause  of  it;  his  divine 
entire  person,  God  and  man,  as  its  proper  object;  and  the  benefits 
of  his  mediation,  as  the  especial  motives  thereunto. 

This  faith  in  the  person  of  Christ  is  the  spring  and  fountain  of 
our  spiritual  life.  We  live  by  the  faith  of  the  Son  of  God.  In  and 
by  the  actings  hereof  is  it  preserved,  increased,  and  strengthened. 
"  For  he  is  our  life,"  Col.  iii.  4;  and  all  supplies  of  it  are  derived 
from  him,  by  the  actings  of  faith  in  him.  We  receive  the  forgiveness 
of  sins,  and  an  inheritance  among  them  that  are  sanctified,  "  by  the 
faith  that  is  in  him,"  Acts  xxvi.  18.  Hereby  do  we  abide  in  him; 
without  which  we  can  do  nothing,  John  xv.  5.  Hereby  is  our 
peace  with  God  maintained — "For  he  is  our  peace,"  Eph.  ii.  14; 
and  in  him  we  have  peace,  according  to  his  promise,  John  xvi.  83. 
All  strength  for  the  mortification  of  sin,  for  the  conquest  of  tempta- 
tions— all  our  increase  and  growth  in  grace — depend  on  the  con- 
stant actings  of  this  faith  in  him. 

The  way  and  method  of  this  faith  is  that  which  we  have  described. 
A  due  apprehension  of  the  love  of  Christ,  with  the  effects  of  it  in  his 
whole  mediatory  work  oh  our  behalf — especially  in  his  giving  himself 
for  us,  and  our  redemption  by  his  blood — is  the  great  motive  there- 
unto. They  whose  hearts  are  not  deeply  affected  herewith,  can  never 
believe  in  him  in  a  due  manner.  "  I  live,"  saith  the  apostle,  "  by 
the  faith  of  the  Son  df  God,  who  loved  me,  and  gave  himself  for  me." 
Unless  a  sense  hereof  be  firmly  implanted  in  our  souls,  unless  we 
are  deeply  affected  mth  it,  our  faith  in  him  would  be  weak  and 
wavering,  or  rather  none  at  all.  The  due  remembrance  of  what  the 
blessed  Lord  Jesus  hath  done  for  us,  of  the  ineffable  love  which  was 
the  spring,  cause,  and  fountain  of  what  he  so  did — thoughts  of  the 
mercy,  grace,  peace,  and  glory  which  he  hath  procured  thereby — 
are  the  great  and  unconquerable  motives  to  fix  our  faith,  hope,  trust, 
and  confidence  in  him. 

His  divine  nature  is  the  ground  and  warranty  for  our  so  doing. 
This  is  that  from  whence  he  is  the  due  and  proper  object  of  all 
divine  faith  and  worship.  From  the  power  and  virtue  thereof  do  we 
expect  and  receive  all  those  things  which  in  our  believing  on  him  we 
seek  after;  for  none  but  God  can  bestow  them  on  us,  or  work  them 
in  us.  There  is  in  all  the  actings  of  our  faith  on  him,  the  voice  of 
the  confession  of  Thomas,  "  My  Lord  and  my  God." 

His  divine  person,  wherein  he  is  God  and  man,  wherein  he  hath 


THE  NATURE  OF  FAITH  ON  THE  PERSON  OF  CHRIST,  133 

that  nature  wliicli  is  tlie  formal  object  of  divine  worship,  and  wherein 
he  wrought  all  those  things  which  are  the  motives  thereunto,  is  the 
object  of  this  faith;  which  gives  its  difference  and  distinction  from 
faith  in  God  in  general,  and  faith  in  the  person  of  the  Father,  as  the 
fountain  of  grace,  love,  and  power. 

Secondly,  Faith  is  acted  on  Christ  under  the  formal  notion  of 
mediator  between  God  and  man.  So  it  is  expressed,  1  Peter  i.  21, 
"  Who  by  him  do  believe  in  God,  that  raised  him  up  from  the  dead, 
and  gave  him  glory;  that  your  faith  and  hope  might  be  in  God." 
And  this  acting  of  faith  towards  Christ  is  not  contrary  unto  that 
before  described,  nor  inconsistent  with  it,  though  it  be  distinct  from 
it.  To  deny  the  person  of  Christ  to  fall  under  this  double  conside- 
ration— of  a  divine  person  absolutely,  wherein  he  is  "  over  all,  God 
blessed  for  ever,"  and,  as  manifested  in  the  flesh,  exercising  the  office 
of  mediator  between  God  and  man — is  to  renounce  the  Gospel, 
And  according  unto  the  variety  of  these  respects,  so  are  the  actings 
of  faith  various;  some  on  him  absolutely,  on  the  motives  of  his 
mediation;  some  on  him  as  mediator  only.  And  how  necessary  this 
variety  is  unto  the  life,  supportment,  and  comfort  of  believers,  they 
all  know  in  some  measure  who  are  so.  See  our  exposition  on  Heb. 
i.  1-3.  Sometimes  faith  considers  him  as  on  the  throne;  sometimes 
as  standing  at  the  right  hand  of  God;  sometimes  as  the  mediator 
between  God  and  man,  the  man  Christ  Jesus.  Sometimes  his 
glorious  power,  sometimes  his  infinite  condescension,  is  their  relief. 

Wherefore,  in  the  sense  now  intended,  he  is  considered  as  the 
ordinance,  as  the  servant  of  God,  "  who  raised  him  up  from  the  dead, 
and  gave  him  glory."  So  our  faith  respects  not  only  his  person,  but 
all  the  acts  of  his  office.  It  is  faith  in  his  blood,  Rom.  iii.  25.  It  is 
the  will  of  God,  that  we  should  place  our  faith  and  trust  in  him  and 
them,  as  the  oidy  means  of  our  accepta,nce  with  him — of  all  grace 
and  glory  from  him.  This  is  the  proper  notion  of  a  mediator.  So 
is  he  not  the  ultimate  object  of  our  faith,  wherein  it  rests,  but  God 
through  him.  "  Through  him  have  we  access  by  one  Spirit  unto  the 
Father,"  Eph.  ii.  18.  So  he  is  the  way  whereby  we  go  to  God,  John 
xiv.  6;  see  Heb.  x,  19-22,  And  this  also  is  faith  in  him;  because 
he  is  the  immediate,  though  not  the  ultimate,  object  of  it.  Acts 
xxvi,  18. 

This  is  that  which  renders  our  faith  in  God  evangelical.  The 
especial  nature  of  it  ariseth  from  our  respect  unto  God  in  Christ, 
and  through  him.  And  herein  faith  principally  regards  Christ  in 
the  discharge  of  his  sacerdotal  office.  For  although  it  is  also  the 
principle  of  all  obedience  imto  him  v?  his  other  offices,  yet  as  unto 
fixing  our  faith  In  God  through  him,  it  is  his  sacerdotal  office  and 
the  effects  of  it  that  we  rest  upon  and  trust  unto.     It  is  through 


134  THE  PERSON  OF  CHRIST. 

him  as  the  liigh  priest  over  the  house  of  God,  as  he  who  hath  made 
for  us  a  new  and  hving  way  into  the  holy  place,  that  we  draw  nigh 
to  God,  Heb.  iv.  14-16,  x.  19-22;  1  John  i.  8. 

No  comfortable,  refreshing  thoughts  of  God,  no  warrantable  or 
acceptable  boldness  in  an  approach  and  access  unto  him,  can  any  I 
one  entertain  or  receive,  but  in  this  exercise  of  faith  on  Christ  as 
the  mediator  between  God  and  man.  And  if,  in  the  practice  of  re- 
ligion, this  regard  of  faith  unto  him — this  acting  of  faith  on  God 
through  him — be  not  the  principle  whereby  the  whole  is  animated 
and  guided,  Christianity  is  renounced,  and  the  vain  cloud  of  natural 
rehgion  embraced  in  the  room  of  it.  Not  a  verbal  mention  of  him, 
but  the  real  intention  of  heart  to  come  unto  God  by  him,  is  required 
of  us;  and  thereinto  all  expectation  of  acceptance  with  God,  as  unto 
our  persons  or  duties,  is  resolved. 

We  have  had  great  endeavours  of  late,  by  the  Socinians,  to  set 
forth  and  adorn  a  natural  religion;  as  if  it  were  sufficient  unto  all 
ends  of  our  living  unto  God.  But  as  most  of  its  pretended  orna- 
ments are  stolen  from  the  Gospel,  or  are  framed  in  an  emanation  of 
light  from  it,  such  as  nature  of  itself  could  not  rise  unto;  so  the 
whole  proceeds  from  a  dislike  of  the  mediation  of  Christ,  and  even 
weariness  of  the  profession  of  faith  in  him.  So  is  it  with  the  minds 
of  men  who  were  never  affected  with  supernatural  revelations,  with 
the  mystery  of  the  Gospel,  beyond  the  owning  of  some  notions  ot 
truth — who  never  had  experience  of  its  power  in  the  life  of  God. 

But  here  lies  the  trial  of  faith  truly  evangelical.  Its  steady 
beholding  of  the  Sun  of  Righteousness  proves  it  genuine  and  from 
above.  And  let  them  take  heed  who  find  their  heart  remiss  or  cold 
in  this  exercise  of  it.  When  men  begin  to  satisfy  themselves  with 
general  hopes  of  mercy  in  God,  without  a  continual  respect  unto  the 
interposition  and  mediation  of  Christ,  whereinto  their  hope  and 
trust  is  resolved,  there  is  a  decay  in  their  faith,  and  proportionably 
in  all  other  evangelical  graces  also.  Herein  lies  the  mystery  of 
Christian  religion,  which  the  world  seems  to  be  almost  weary  of. 


CHAPTER  XL 

Obedience  unto  Christ — The  Nature  and  Causes  of  it. 

II.  All  holy  obedience,  both  internal  and  external,  is  that  which 
we  proposed  as  the  second  part  of  our  religious  regard  unto  the  person 
of  Christ.  His  great  injunction  unto  his  disciples  is,  "  That  they 
keep  his  commandments" — without  which,  none  are  so. 


OBEDIENCE  TO  CHRIST.  135 

Some  say  the  Lord  Christ  is  to  be  considered  as  a  lawgiver,  and 
the  Gospel  as  a  new  law  given  by  him,  whereby  our  obedience  unto 
him  is  to  be  regidated.  Some  absolutely  deny  it,  and  will  not 
grant  the  Gospel  in  any  sense  to  be  a  new  law.  And  many  dispute 
about  these  things,  whilst  obedience  itself  is  on  all  hands  generally 
neglected.  But  this  is  that  wherein  our  principal  concernment  doth 
lie.  I  shall  not,  therefore,  at  present,  immix  myself  in  any  needless 
disputations.  Those  things  wherein  the  nature  and  necessity  of  our 
obedience  unto  him  is  concerned,  shall  be  briefly  declared. 

The  law  under  the  Old  Testament,  taken  generally,  had  two 
parts, — first,  the  moral  preceptive  part  of  it;  and,  secondly/,  the  m- 
stitutions  of  worship  apjjointed  for  that  season.  These  are  jointly 
and  distinctly  called  the  law. 

In  respect  unto  the  fi,7'st  of  these,  the  Lord  Christ  gave  no  new 
law,  nor  was  the  old  abrogated  by  him — which  it  must  be  if  an- 
other were  given  in  the  room  of  it,  unto  the  same  ends.  For  the 
introduction  of  a  new  law  in  the  place  of  and  unto  the  end  of  a 
former,  is  an  actual  abrogation  of  it.  Neither  did  he  add  any  new 
precepts  unto  it,  nor  give  any  counsels  for  the  performance  of  duties 
in  matter  or  manner  beyond  what  it  prescribed.  Any  such  supposi- 
tion is  contrary  to  the  wisdom  and  holiness  of  God  in  giving  the 
law,  and  inconsistent  with  the  nature  of  the  law  itself  For  God 
never  required  less  of  us  in  the  law  than  all  that  was  due  unto  him ; 
and  his  prescription  of  it  included  all  circumstances  and  causes  that 
might  render  any  duty  at  any  time  necessary  in  the  nature  or  degrees 
of  it.  Whatever  at  any  time  may  become  the  duty  of  any  person 
towards  God,  in  the  substance  or  degrees  of  it,  it  is  made  so  by  the 
law.  All  is  included  in  that  summary  of  it,  "  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  and  thy  neighbour  as  thyself" 
Nothing  can  be  the  duty  of  men  but  what  and  when  it  is  required 
by  the  love  of  God  or  our  neighbour.  Wherefore,  no  additions  were 
made  unto  the  preceptive  part  of  the  law  by  our  Saviour,  nor  coun- 
sels given  by  him  for  the  performance  of  more  than  it  did  require. 

In  this  regard  the  Gospel  is  no  new  law; — only  the  duties  of  the 
moral  and  eternal  law  are  plainly  declared  in  the  doctrine  of  it, 
enforced  in  its  motives,  and  directed  as  to  their  manner  and  end. 
Nor  in  this  sense  did  the  Lord  Christ  ever  declare  himself  to  be  a 
new  lawgiver;  yea,  he  declares  the  contrary — that  he  came  to  confinu 
the  old,  Matt.  v.  17. 

Secondly,  The  law  may  be  considered  as  containing  the  institutions 
of  loorship  which  were  given  in  Horeb  by  Moses,  "with  other  statutes 
and  judgments.  It  was  in  this  sense  abolished  by  Christ.  For  the 
things  themselves  were  appointed  but  unto  the  time  of  reformation. 
And  thereon,   as  the  supreme  Lord   and  lawgiver  of  the   Gospel 


136  THE  PERSON  OF  CHRIST. 

Cliurch,  lie  gave  a  new  law  of  worsliij),  consisting  in  several  institu- 
tions and  ordinances  of  worship  thereunto  belonging.  See  Heb.  iii 
S-6,  and  our  exposition  of  that  place. 

Obedience  unto  the  Lord  Christ  may  be  considered  with  respect 
unto  both  these; — the  moral  law  which  he  confirmed,  and  the  latu 
of  evangelical  ivorsliip  which  he  gave  and  appointed.  And  some 
few  things  may  be  added  to  clear  the  nature  of  it. 

1.  Obedience  unto  Christ  doth  not  consist  merely  in  doing  the 
things  which  he  requheth.  So  far  the  church  under  the  Old  Tes- 
tament was  obliged  to  yield  obedience  unto  Moses;  and  we  are  yet 
so  unto  the  prophets  and  apostles.  This  is  done,  or  may  be  so,  mth 
respect  unto  any  subordinate  directive  cause  of  our  obedience,  when 
it  is  not  formally  so  denominated  from  his  authority.  All  obedience 
unto  Christ  proceeds  from  an  express  subjection  of  our  souls  and 
consciences  unto  him. 

2.  No  religious  obedience  could  be  due  unto  the  Lord  Christ 
directly,  by  the  rule  and  command  of  the  moral  law,  were  he  not 
God  by  nature  also.  The  reason  and  foundation  of  all  the  obedience 
required  therein  is,  "  I  am  the  Lord  thy  God ;  thou  shalt  have  no 
other  gods  before  me."  This  contains  the  fonnal  reason  of  all 
religious  obedience.  The  Socinians  pretend  highly  unto  obedience 
to  the  precepts  of  Christ;  but  all  obedience  unto  Christ  himself  they 
utterly  overthrow.  The  obedience  they  pretend  unto  him,  is  but 
obeying  God  the  Father  according  to  his  commands;  but  tliey  take 
away  the  foundation  of  all  obedience  unto  his  person,  by  denying  his 
divine  nature.  And  all  religious  obedience  unto  any  who  is  not  God 
by  nature,  is  idolatry.  Wherefore,  all  obedience  unto  God,  due  by 
the  moral  law,  hath  respect  unto  the  person  of  Christ,  as  one  God 
with  the  Father  and  Holy  Spirit,  blessed  for  ever. 

8.  There  is  a  peculiar  respect  unto  him  in  all  moral  obedience  as 
Mediator. 

(1.)  In  that,  by  the  supreme  authority  over  the  church  wherewith 
he  was  vested,  he  hath  confirmed  all  the  commands  of  the  moral 
law,  giving  them  new  enforcements ;  whence  he  calls  them  his  com- 
mands. "  This,"  saith  he,  "  is  my  commandment.  That  ye  love  one 
another;"  which  yet  was  the  old  commandment  of  the  moral  law, 
"  Thou  shalt  love  thy  neighbour  as  thyself."  Hence  the  apostle  calls 
it  an  old  and  new  commandment,  1  John  ii,  7,  8. 

This  law  was  given  unto  the  church  under  the  Old  Testament  in 
the  hand  of  a  mediator;  that  is,  of  Moses,  Gal.  iii.  19.  It  had  an 
original  power  of  obliging  all  mankind  unto  obedience,  from  its  first 
institution  or  prescription  in  our  creation ;  which  it  never  lost  nor 
abated  in.  Howbeit  the  church  was  obliged  to  have  a  respect  imto 
it,  as  it  was  given  unto  them,  "  ordained  by  angels  in  the  hand  of  a 


OBEDIENCE  TO  CHRIST.  137 

mediator."  See  Mai.  iv.  4.  Hereon  many  tilings  hard  and  difficult 
did  ensue,  which  we  are  now  freed  from.  We  are  not  obliged  unto 
the  observance  of  the  moral  law  itself,  as  given  in  the  hand  of  that 
mediator,  which  gave  it  the  formal  reason  of  a  covenant  unto  that 
people,  and  had  other  statutes  and  judgments  inseparable  from  it. 
But  the  same  law  continueth  still  in  its  original  authority  and  power, 
which  it  had  from  the  beginning,  to  oblige  all  indispensably  unto 
obedience. 

Howbeit,  as  the  Church  of  Israel,  as  such,  was  not  obliged  unto 
obedience  unto  the  moral  law  absolutely  considered,  but  as  it  was 
given  unto  them  peculiarly  in  the  hand  of  a  mediator — that  is,  of 
Moses ;  no  more  is  the  Evangelical  Church,  as  such,  obliged  by  the 
original  authority  of  that  law,  but  as  it  is  confirmed  unto  us  in  the 
hand  of  our  Mediator.  This  renders  all  our  moral  obedience  evan- 
gelical. For  there  is  no  duty  of  it,  but  we  are  obliged  to  perform  it 
in  faith  through  Christ,  on  the  motives  of  the  love  of  God  in  him, 
of  the  benefits  of  his  mediation,  and  the  grace  we  receive  by  him : 
whatever  is  otherwise  done  by  us  is  not  acceptable  unto  God. 

They  do,  therefore,  for  the  most  part,  but  deceive  themselves  and 
others,  who  talk  so  loudly  about  moral  duties.  I  know  of  none  that 
are  acceptable  unto  God,  which  are  not  only  materially,  but  formally 
so,  and  no  more. 

If  the  obligation  they  own  unto  them  be  only  the  original  power 
of  the  moral  law,  or  the  law  of  our  creation,  and  they  are  performed 
in  the  strength  of  that  law  unto  the  end  of  it,  they  are  no  way 
accepted  of  God.  But  if  they  intend  the  duties  which  the  moral 
law  requheth,  proceeding  from,  and  performed  by,  faith  in  Christ, 
upon  the  grounds  of  the  love  of  God  in  him,  and  gTace  received  from 
hun — then  are  they  duties  jourely  evangelical.  And  although  the 
law  hath  never  lost,  nor  ever  can  lose,  its  original  power  of  obliging 
us  unto  universal  obedience,  as  we  are  reasonable  creatures;  yet 
is  our  obedience  unto  it  as  Christians,  as  believers,  immediately 
influenced  by  its  confirmation  unto  the  Evangelical  Church  in  the 
hand  of  our  Mediator.     For — 

(2.)  God  hath  given  unto  the  Lord  Christ  all  power  in  his  name, 
to  require  this  obedience  from  all  that  receive  the  Gospel.  Others 
are  left  under  the  original  authority  of  the  Law,  either  as  implanted 
in  our  natures  at  their  first  creation,  as  are  the  Gentiles ;  or  as  delivered 
by  Moses,  and  written  in  tables  of  stone,  as  it  was  with  the  Jews, 
Rom.  ii.  12-15.  But  as  unto  them  that  are  called  unto  the  faith  of 
the  Gospel,  the  authority  of  Christ  doth  immediately  affect  their 
mindis  and  consciences.  "  He  feeds  "  or  rules  his  people  "  in  the 
strength  of  the  Lord,  in  the  majesty  of  the  name  of  the  Lord  his 
God,"  Micah  v.  4.     All  the  authority  and  majesty  of  God  is  in  him 


138  THE  PERSON  OF  CHRIST. 

and  with  lilm ; — so  of  old,  as  tlie  great  Angel  of  God's  presence,  he  was 
in  the  church  in  the  wilderness  with  a  delegated  power,  Exod.  xxiii. 
20-22  :  "  Behold,  I  send  an  Angel  before  thee,  to  keep  thee  in 
the  way,  and  to  bring  thee  into  the  place  which  I  have  prepared : 
beware  of  him,  and  obey  his  voice,  provoke  him  not;  for  he  will  not 
pardon  your  transgressions:  for  my  name  is  in  him.  But  if  thou 
shalt  indeed  obey  his  voice,  and  do  all  that  I  speak,"  &c.  The  name 
of  God  the  Father  is  so  in  him — that  is,  he  is  so  partaker  of  the 
same  nature  with  him — that  his  voice  is  the  voice  of  the  Father: 
"  If  thou  obey  his  voice,  and  do  all  that  I  speak."  Nevertheless,  he 
acts  herein  as  the  Angel  of  God,  with  power  and  authority  delegated 
from  him.  So  is  he  still  immediately  present  with  the  church, 
requiring  obedience  in  the  name  and  majesty  of  God. 

(3.)  All  judgment  upon  and  concerning  this  obedience  is  com- 
mitted unto  him  by  the  Father:  "For  the  Father  judgeth  no  man," 
(that  is,  immediately  as  the  Father,)  "  but  hath  committed  all 
judgment  unto  the  Son,"  John  v.  22  ;  He  "  hath  given  him  autho- 
rity to  execute  judgment,  because  he  is  the  Son  of  man,"  verse  27. 
And  his  judgment  is  the  judgment  of  God  ;  for  the  Father,  who 
judgeth  none  immediately  in  his  own  person,  judgeth  all  in  him, 
1  Peter  i.  1 7 :  "If  ye  call  on  the  Father,  who  without  respect  of 
persons  judgeth  according  to  every  man's  work."  He  doth  so  in 
and  by  the  Son,  unto  whom  all  judgment  is  committed.  And  unto 
him  are  we  to  have  regard  in  all  our  obedience,  unto  w4iom  we 
must  give  our  account  concerning  it,  and  by  whom  we  are  and  must 
be  finally  judged  upon  it.  To  this  purpose  speaks  the  apostle,  Rom, 
xiv.  10-12,  "  We  shall  all  stand  before  the  judgment-seat  of  Christ. 
For  it  is  written.  As  I  live,  saith  the  Lord,  every  knee  shall  bow  to 
me,  and  every  tongue  shall  confess  to  God.  So  then  eveiy  one  of 
us  shall  give  account  of  himself  to  God."  He  proveth  that  we  shall 
all  stand  before  the  judgment-seat  of  Christ,  or  be  judged  by  him, 
by  a  testimony  of  Scripture  that  we  shall  be  also  judged  by  God 
himself,  and  give  an  account  of  ourselves  unto  him.  And  as  this 
doth  undeniably  prove  and  confirm  the  divine  nature  of  Christ, 
without  the  faith  whereof  there  is  neither  cogency  in  the  apostle's 
testimony  nor  force  in  his  arguing  ;  so  he  declares  that  God  judgeth 
us  only  in  and  by  him.  In  this  regard  of  our  moral  obedience  unto 
Christ  lies  the  way  whereby  God  will  be  glorified. 

Secondly,  All  things  are  yet  more  plain  with  respect  unto  institu- 
tions of  divine  worship.  The  appointment  of  all  divme  ordinances 
under  the  New  Testament  was  his  especial  province  and  work,  as  the 
Son  and  Lord  over  his  own  house;  and  obedience  unto  him  in  the 
observance  of  them  is  that  which  he  gives  in  especial  charge  unto  all 
his  disciples,  Matt,  xxviii.  18-20.     And  it  is  nothing  but  a  loss  of 


LOVE  THE  PRINCIPLE  OF  OBEDIENCE  TO  CHRIST.  139 

that  subjection  of  soul  and  conscience  unto  him  which  is  indispens- 
ably required  of  all  believers,  that  hath  set  the  minds  of  so  many  at 
liberty  to  do  and  obsei"ve  in  divine  worship  what  they  please,  without 
any  regard  unto  his  institutions.  It  is  otherwise  with  respect  unto 
moral  duties  ;  for  the  things  of  the  moral  law  have  an  obligation 
on  our  consciences  antecedent  unto  the  enforcement  of  them  by  the 
authority  of  Christ,  and  there  hold  us  fast.  But  as  unto  things  of 
the  latter  sort,  our  consciences  can  no  way  be  affected  with  a  sense 
of  them,  or  a  necessity  of  obedience  in  them,  but  by  the  sole  and 
immediate  authority  of  Christ  himseK  If  a  sense  hereof  be  lost  in 
our  minds,  we  shall  not  abide  in  the  observance  of  his  commands. 


CHAPTER  XII. 

The  especial  Principle  of  Obedience  unto  the  Person  of  Christ ;  which  is  Love — 
Its  Truth  and  Reality  Vindicated. 

That  which  doth  enliven  and  animate  the  obedience  whereof  we 
have  discoursed,  is  love.  This  himself  makes  the  foundation  of  all 
that  is  acceptable  unto  him.  "  If,"  saith  he,  "  ye  love  me,  keep  my 
commandments/'  John  xiv.  15.  As  he  distinguisheth  between  love 
and  obedience,  so  he  asserts  the  former  as  the  foundation  of  the 
latter.  He  accepts  of  no  obedience  unto  his  commands  that  doth 
not  proceed  from  love  unto  his  person.  That  is  no  love  which  is  not 
fruitful  in  obedience;  and  that  is  no  obedience  which  proceeds  not 
from  love.  So  he  expresseth  on  both  sides  :  "  If  a  man  love  me, 
he  will  keep  my  words ; "  and,  "  He  that  loveth  me  not  keepeth  not 
my  sayings,"  verses  23,  24. 

In  the  Old  Testament  the  love  of  God  was  the  life  and  substance 
of  all  obedience.  "  Thou  shalt  love  the  Lord  thy  God  with  all  tliy 
heart,  with  all  thy  soul,  thy  mind  and  strength,"  was  the  sum  of  the 
law.  This  includes  in  it  all  obedience,  and,  where  it  is  genuine,  will 
produce  all  the  fruits  of  it ;  and  where  it  was  not,  no  multij^lication 
of  duties  was  accepted  with  him.  But  this  in  general  we  do  not 
now  treat  of 

That  the  person  of  Christ  is  the  especial  object  of  this  divine  love, 
which  is  the  fire  that  kindles  the  sacrifice  of  our  obedience  unto 
him — this  is  that  alone  which  at  present  I  design  to  demonstrate. 

The  apostle  hath  recorded  a  very  severe  denunciation  of  divine 
wrath  against  all  that  love  him  not :  "  If  any  man  love  not  the 
Lord  Jesus  Christ,  let  him  be  Anathema  Maranatha,"  1  Cor.  xvi.  22. 
And  what  was  added  unto  the  curse  of  the  Law  we  may  add  unto 


140  THE  PERSON  OF  CHRIST. 

this  of  the  Gospel :  "  And  all  the  people  shall  say,  Amen/'  Deut. 
xxvii.  26.  And,  on  the  other  hand,  he  prays  for  grace  on  all  that 
"  love  him  in  sincerity,"  Eph.  vi.  24.  "Wherefore,  none  who  desire 
to  retain  the  name  of  Christians,  can  deny,  in  words  at  least,  but 
that  we  ought,  with  all  our  hearts,  to  love  the  Lord  Jesus  Christ. 

I  do  not  so  distinguish  love  from  obedience  as  though  it  were  not 
itself  a  part,  yea,  the  chiefest  part,  of  our  obedience.  So  is  faith  also ; 
yet  is  it  constantly  distinguished  fi'om  obedience,  properly  so  called. 
This  alone  is  that  which  I  shall  demonstrate — namely,  that  there  is, 
and  ought  to  he,  in  all  believers,  a  divine,  gracious  love  unto  the 
person  of  Christ,  immediately  fixed  on  him,  whereby  they  are 
excited  unto,  and  acted  in,  all  their  obedience  unto  his  authority. 
Had  it  been  only  pleaded,  that  many  who  pretend  love  imto  Christ 
do  yet  evidence  that  they  love  him  not,  it  is  that  which  the  Scrip- 
ture testifieth,  and  continual  experience  doth  proclaim.  If  an  appli- 
cation of  this  charge  had  been  made  unto  them  whose  sincerity  in 
their  profession  of  love  unto  him  can  be  no  way  evicted,  it  ought  to 
be  borne  with  patience,  amongst  other  reproaches  of  the  same  kind 
that  are  cast  upon  them.  And  some  things  are  to  be  premised  unto 
the  confirmation  of  our  assertion. 

1.  It  is  granted  that  there  may  be  a  false  pretence  of  love  unto 
Christ;  and  as  this  pretence  is  ruinous  unto  the  souls  of  them  in 
whom  it  is,  so  it  ofttimes  renders  them  prejudicial  and  troublesome 
unto  others.  There  ever  were,  and  probably  ever  will  be,  hypocrites 
in  the  church;  and  a  false  pretence  of  love  is  of  the  essential  form 
of  hypocrisy.  The  first  great  act  of  hypocrisy,  with  respect  unto 
Christ,  was  treachery,  veiled  with  a  double  pretence  of  love.  He 
cried,  "  Hail,  Master !  and  kissed  him,"  who  betrayed  him.  His 
words  and  actions  proclaimed  love,  but  deceit  and  treachery  were  in 
his  heart.  Hence  the  apostle  prays  for  grace  on  them  who  love  the 
Lord  Jesus  h  a.(pdape!cf, — without  dissimulation  or  doubling,  without 
pretences  and  aims  at  other  ends,  without  a  mixture  of  coiTupt  affec- 
tions; that  is,  in  sincerity,  Eph.  vi.  24.  It  was  prophesied  of  him,  that 
many  who  were  strangers  unto  his  grace  should  lie  unto  him,  Ps. 
xviii.  44,  ^^"It^'na*  nba  ^i3 — feignedly  submit,  or  yield  feigned  obedi- 
ence unto  him.  So  is  it  with  them  who  profess  love  unto  him,  yet 
are  enemies  of  his  cross,  "  whose  end  is  destruction,  whose  god  is  their 
belly,  and  whose  glory  is  in  their  shame,  who  mind  earthly  things," 
Phil.  iii.  18,  19.  AU  that  are  called  Christians  in  the  world,  do,  by 
owning  that  denomination,  profess  a  love  unto  Jesus  Christ;  but 
greater  enemies,  greater  haters  of  him,  he  hath  not  among  the  children 
of  men,  than  many  of  them  are.  This  falsely  pretended  love  is  worse 
than  avowed  hatred ;  neither  will  the  pretence  of  it  stand  men  in 
stead  at  the  last  day.     No  other  answer  will  be  given  unto  the  plea 


MOTIVES  OF  TRUE  LOVE  TO  CHRIST.  141 

of  it,  be  it  ia  whom  it  will,  but  "  Depart  from  me,  I  never  knew  you, 
ye  workers  of  iniquity/'  Whereas,  therefore,  he  himself  hath  pre- 
scribed this  rule  unto  all  who  would  be  esteemed  his  disciples,  "  If 
ye  love  me,  keep  my  commandments,"  we  may  safely  conclude,  all 
who  live  in  a  neglect  of  his  commands,  whatever  they  pretend  or 
profess,  they  love  him  not.  And  the  satisfaction  which  men,  through 
much  darkness,  and  many  corrupt  prejudices,  have  attained  unto  in 
the  profession  of  Christian  religion,  without  an  internal,  sincere  love 
unto  Christ  himself,  is  that  which  ruins  religion  and  their  own  souls. 

2.  As  there  is  a  false  pretence  of  love  unto  Christ,  so  there  is,  or 
may  be,  a  false  love  unto  him  also.  The  persons  m  whom  it  is  may 
in  some  measure  be  sincere,  and  yet  their  love  unto  Christ  may  not 
be  pure,  nor  sincere — such  as  answers  the  principles  and  rules  of  the 
Gospel;  and  as  many  deceive  others,  so  some  deceive  themselves  in 
this  matter.  They  may  think  that  they  love  Christ,  but  indeed  do 
not  so ;  and  this  I  shall  manifest  in  some  few  instances. 

(1.)  That  love  is  not  sincere  and  incorrupt  which  proceedeth  not 
from — which  is  not  a  fruit  of  faith.  Those  who  do  not  first  really 
believe  on  Christ,  can  never  sincerely  love  him.  It  is  faith  alone 
that  worketh  by  love  towards  Christ  and  all  his  saints.  If,  therefore, 
any  do  not  beheve  with  that  faith  wliich  unites  them  unto  Christ, 
which  within  purifies  the  heart,  and  is  outwardly  effectual  in  duties 
of  obedience,  whatever  they  may  persuade  themselves  concerning 
love  unto  Christ,  it  is  but  a  vain  delusion.  Where  the  faith  of  men 
is  dead,  their  love  will  not  be  living  and  sincere. 

(2.)  That  love  is  not  so  which  ariseth  from  false  ideas  and  repre- 
sentations that  men  make  of  Christ,  or  have  made  of  him  in  their 
minds.  Men  may  draw  images  in  their  minds  of  what  they  most 
fancy,  and  then  dote  upon  them.  So  some  think  of  Christ  only  as 
a  glorious  person  exalted  in  heaven  at  the  right  hand  of  God,  without 
farther  apprehensions  of  his  natures  and  offices.  So  the  Roman 
missionaries  represented  him  unto  some  of  the  Indians — concealing 
from  them  his  cross  and  sufferings.  But  every  false  notion  con- 
cerning his  person  or  his  grace — what  he  is,  hath  done,  or  doth — 
corrupts  the  love  that  is  pretended  unto  him.  Shall  we  think  that 
they  love  Christ  by  whom  his  divine  nature  is  denied?  or  that 
those  do  so  who  disbelieve  the  reahty  of  his  human  nature?  or 
those  by  whom  the  union  of  both  in  the  same  person  is  rejected  ? 
There  cannot  be  true  evangelical  love  unto  a  false  Christ,  such  as 
these  imaginations  do  fancy. 

(3.)  So  is  that  love  which  is  not  in  all  things — as  to  causes,  motives, 
measures,  and  ends — regulated  by  the  Scripture.  This  alone  gives  us 
the  nature,  rules,  and  bounds  of  sincere  spiritual  love.  We  are  no 
more  to  love  Christ,  than  to  fear  and  worship  him,  according  unto 


142  THE  PERSON  OF  CHRIST. 

our  own  imaginations.  From  the  Scripture  are  we  to  derive  all  the 
principles  and  motives  of  our  love.  If  either  the  acts  or  effects  of  it 
will  not  endure  a  trial  thereby,  they  are  false  and  counterfeit ;  and 
many  such  have  been  pretended  unto,  as  we  shall  see  immediately. 

(4.)  That  is  so,  unquestionably,  which  fixeth  itself  on  undue  objects, 
which,  whatever  is  pretended,  are  neither  Christ  nor  means  of  con- 
veying our  love  unto  him.  Such  is  all  that  love  which  the  Romanists- 
express  ia  their  devotion  unto  images,  as  they  fancy,  of  Christ ;  cruci- 
fixes, pretended  rehcs  of  his  cross,  and  the  nails  that  pierced  him, 
with  the  like  superstitious  representations  of  him,  and  what  they 
suppose  he  is  concerned  in.  For  although  they  express  their  devo- 
tion with  great  appearance  of  ardent  affections,  under  all  outward 
signs  of  them — in  adorations,  kissings,  prostrations,  with  sighs  and 
tears;  yet  all  this  while  it  is  not  Christ  which  they  thus  cleave  unto, 
but  a  cloud  of  their  own  imaginations,  wherewith  their  carnal  minds 
are  pleased  and  affected.  That  is  no  god  which  a  man  heweth  out 
of  a  tree,  though  he  form  it  for  that  end,  though  he  falleth  down 
unto  it  and  worshippeth  it,  and  prayeth  unto  it,  and  saith,  "  Deliver 
me,  for  thou  art  my  god,"  Isa.  xliv.  1 7.  The  authors  of  this  super- 
stition, whereby  the  love  of  innumerable  poor  souls  is  depraved  and 
abused,  do  first  frame  in  their  minds  what  they  suppose  may  solicit 
or  draw  out  the  natural  and  carnal  affections  of  men  unto  it,  and 
then  outwardly  represent  it  as  an  object  for  them.  Wherefore  some 
of  their  representations  of  him  are  glorious,  and  some  of  them  dolorous, 
according  as  they  aim  to  excite  affections  in  carnal  minds.  But,  as 
I  said,  these  things  are  not  Christ,  nor  is  he  any  way  concerned  in 
them. 

(5.)  I  acknowledge  there  have  been  great  pretences  of  such  a  love 
unto  Christ  as  cannot  be  justified.  Such  is  that  which  some  of  the 
devotionists  of  the  Roman  Church  have  endeavoured  rather  to  express 
out  of  their  fancy  than  declare  out  of  their  experience.  Raptures, 
ecstasies,  self-annihilations,  immediate  adhesions  and  enjoyments, 
without  any  act  of  the  understanding,  and  with  a  multitude  of  other 
swelling  words  of  vanity,  they  labour  to  set  off  what  they  fancy  to  be 
divine  love.  But  there  wants  not  evidences  of  truth  sufficient  to 
defeat  these  pretences,  be  they  ever  so  specious  or  glorious.     For — 

[1.]  As  it  is  by  them  described,  it  exceedeth  all  Scripture  prece- 
dents. For  men  to  assume  unto  themselves  an  apprehension  that 
they  love  Christ  in  another  manner  and  kind,  in  a  higher  degree  at 
least,  and  thence  to  enjoy  more  intimacy  with  him,  more  love  from 
him,  than  did  any  of  the  apostles — John,  or  Paul,  or  Peter,  or  any 
other  of  those  holy  ones  whose  love  unto  him  is  recorded  in  the 
Scripture — is  intolerable  vanity  and  presumption.  But  no  such  things 
as  these  devotees  pretend  unto  are  mentioned,  or  in  the  least  inti- 


THE  OBLIGATION  TO  LOVE  CHRIST.  143 

mated  concerning  tliem,  and  their  love  to  tlieir  Lord  and  Master. 
No  man  will  pretend  unto  more  love  than  they  had,  but  such  aa 
have  none  at  all. 

[2.]  It  is  no  way  directed,  warranted,  approved,  by  any  command, 
promise,  or  rule  of  the  Scripture.  As  it  is  without  precedent,  so  it 
is  without  precept.  And  hereby,  whether  we  will  or  no,  all  our 
graces  and  duties  must  be  tried,  as  unto  any  acceptation  with  God. 
Whatever  pretends  to  exceed  the  direction  of  the  Word  may  safely  be 
rejected — cannot  safely  be  admitted.  Whatever  enthusiasms  or  pre- 
tended inspirations  may  be  pleaded  for  the  singnilar  practice  of  what 
is  prescribed  in  the  Scripture,  yet  none  can  be  allowed  for  an  approved 
prmciple  of  what  is  not  so  prescribed.  Whatever  exceeds  the  bounds 
thereof  is  resolved  into  the  testimony  of  every  distempered  imagina- 
tion. Nor  will  it  avail  that  these  things  amongst  them  are  submitted 
unto  the  judgment  of  the  church.  For  the  church  hath  no  rule  to 
judge  by  but  the  Scripture;  and  it  can  pass  but  one  judgment  of 
what  is  not  warranted  thereby — namely,  that  it  is  to  be  rejected. 

[3.]  As  it  is  described  by  those  who  applaud  it,  it  is  not  suited 
unto  the  sober,  sedate  actings  of  the  rational  faculties  of  our  souls. 
For  whereas  all  that  God  requireth  of  us,  is  that  we  love  him  with 
all  our  souls  and  all  our  minds,  these  men  cry  up  a  divine  love  by 
an  immediate  adhesion  of  the  will  and  the  affections  unto  God, 
without  any  actings  of  the  mind  and  understanding  at  all.  Love, 
indeed,  is  the  regular  acting  of  our  whole  souls,  by  all  their  faculties 
and  rational  powers,  in  an  adherence  unto  God.  But  these  men 
have  fancied  a  divine  love  for  them  whom  they  would  admire  and 
extol,  which  disturbs  all  their  regular  actings,  and  renders  them  of 
little  or  no  use  in  that  which,  without  their  due  exercise,  is  nothing 
but  fancy.  And  hence  it  is  that,  under  pretence  of  this  love,  sundry 
persons  among  them — ^yea,  all  that  have  pretended  unto  it — have 
fallen  into  such  ridiculous  excesses  and  open  delusions  as  sufficiently 
discover  the  vanity  of  the  love  itself  pretended  by  them. 

Wherefore  we  plead  for  no  other  love  unto  the  person  of  Christ 
but  what  the  Scripture  warrants  as  unto  its  nature;  what  the  Gospel 
requireth  of  us  as  our  duty ;  what  the  natural  faculties  of  our  minds 
are  suited  unto  and  given  us  for ;  what  they  are  enabled  unto  by 
grace ;  and  without  which  in  some  degxee  of  sincerity,  no  man  can 
yield  acceptable  obedience  unto  him. 

These  things  being  premised,  that  which  we  assert  is,  that  there 
is,  and  ought  to  be,  in  all  believers,  a  religious,  gracious  love  unto  the 
person  of  Christ,  distinct  from,  and  the  reason  of,  their  obedience 
unto  his  commands; — ^that  is,  it  is  distinct  from  all  other  commands; 
but  is  also  itself  commanded  and  required  of  us  in  a  way  of  duty. 

That  there  is  in  the  church  such  a  love  unto  the  person  of  Christ, 


144  THE  PERSON  OF  CHRIST. 

the  Scripture  testifies,  both  in  the  precepts  it  gives  for  it  and  the 
examples  of  it.  And  all  those  who  truly  believe  cannot  ajDprehend 
that  they  understand  any  thing  of  faith,  or  love  of  Christ,  or  them- 
selves, by  whom  it  is  called  in  question.  If,  therefore,  I  should 
enlarge  on  this  subject,  a  great  part  of  the  doctrine  of  the  Scripture 
from  first  to  last  must  be  represented,  and  a  transcript  of  the  hearts 
of  behevers,  wherein  this  love  is  seated  and  prevalent,  be  made, 
according  to  our  ability.  And  there  is  no  subject  that  I  could  more 
willingly  enlarge  upon.  But  I  must  at  present  contract  myself,  in 
comphance  with  my  design.  Two  things  only  I  shall  demonstrate  : 
1.  That  the  person  of  Christ  is  the  object  of  divine  love;  2.  What  is 
the  nature  of  that  love  in  us;  what  are  the  grounds  of  it,  and  the 
motives  unto  it,  in  them  that  do  believe. 

In  reference  unto  the  first  of  these,  the  ensuing  position  shall  be 
the  subject  of  the  remainder  of  this  chapter. 

The  person  of  Christ  is  the  principal  object  of  the  love  of  God, 
and  of  the  whole  creation  participant  of  liis  image.  The  reason  why 
I  thus  extend  the  assertion  will  appear  in  the  declaration  of  it. 

(1.)  No  small  part  of  the  eternal  blessedness  of  the  holy  God 
consisteth  in  the  mutual  love  of  the  Father  and  the  Son,  by  the 
Spirit.  As  he  is  the  only-begotten  of  the  Father,  he  is  the  first, 
necessary,  adequate,  complete  object  of  the  whole  love  of  the  Father. 
Hence  he  says  of  himself,  that  firom  eternity  he  was  "  by  him,  as 
one  brought  up  with  hun :  and  was  daily  his  delight,  rejoicing  always 
before  him,"  Prov.  viii.  80 — which  place  was  opened  before.  In  him 
was  the  ineffable,  eternal,  unchangeable  delight  and  complacency  of 
the  Father,  as  the  full  object  of  his  love.  The  same  is  expressed  in 
that  description  of  him,  John  i.  18,  "  The  only-begotten  Son,  who  is 
in  the  bosom  of  the  Father."  His  being  the  only-begotten  Son 
declares  his  eternal  relation  unto  the  person  of  the  Father,  of  whom 
he  was  begotten  in  the  entire  communication  of  the  whole  divine 
nature.  Hereon  he  is  in  the  bosom  of  the  Father — in  the  eternal 
embraces  of  his  love,  as  his  only-begotten  Son.  The  Father  loves, 
and  cannot  but  love,  his  OAvn  nature  and  essential  image  in  him. 

Herein  originally  is  God  love :  "  For  God  is  love,"  1  John  iv.  8. 
This  is  the  fountain  and  prototype  of  aU  love,  as  being  eternal  and 
necessary.  All  other  acts  of  love  are  in  God  but  emanations  from 
hence,  and  effects  of  it.  As  he  doeth  good  because  he  is  good,  so  he 
loveth  because  he  is  love.  He  is  love  eternally  and  necessarily  in 
this  love  of  the  Son ;  and  all  other  workings  of  love  are  but  acts  of 
his  will,  whereby  somewhat  of  it  is  outwardly  expressed.  And  aU 
love  in  the  creation  was  introduced  from  this  fountain,  to  give  a 
shadow  and  resemblance  of  it. 

Love  is  that  which  contemplative  men  have  always  almost  adored. 


CHRIST  THE  OBJECT  OF  THE  FATHER'S  LOVE.  145 

Many  things  have  they  spoken  to  evmce  it  to  be  the  light,  life,  lustre, 
and  glory  of  the  whole  creation.  But  the  original  and  pattern  of  it 
was  always  hid  from  the  wisest  philosophers  of  old.  Something  they 
reached  after  about  God's  love  nnto  himself,  with  rest  and  compla- 
cency in  his  own  infinite  excellencies  ;  but  of  this  ineffable  mutual 
love  of  the  Father  and  the  Son,  both  in  and  by  that  Spirit  which 
proceeds  from  them  both,  they  had  neither  apprehension  nor  con- 
jecture. Yet,  as  herein  doth  the  principal  part  (if  we  may  so  speak) 
of  the  blessedness  of  the  holy  God  consist,  so  is  it  the  only  fountain 
and  prototype  of  all  that  is  truly  called  love  ; — a  blessing  and  glory 
which  the  creation  had  never  been  made  partaker  of,  but  only  to 
express,  according  to  the  capacity  of  their  several  natures,  this  infinite 
and  eternal  love  of  God !  For  God's  love  of  himself — which  is 
natural  and  necessary  unto  the  Divine  Being — consists  in  the  mutual 
complacency  of  the  Father  and  the  Son  by  the  Spirit.  And  it  was 
to  express  himself,  that  God  made  any  thing  without  himself  He 
made  the  heavens  and  the  earth  to  express  his  being,  goodness,  and 
power.  He  created  man  "  in  his  own  image,"  to  express  his  holiness 
and  righteousness;  and  he  implanted  love  in  our  natures  to  express 
this  eternal  mutual  love  of  the  holy  persons  of  the  Trinity.  But  we 
must  leave  it  under  the  veil  of  infinite  incomprehensibleness ;  though 
admiration  and  adoration  of  it  be  not  without  the  highest  spiritual 
satisfaction. 

Again,  he  is  the  peculiar  object  of  the  love  of  the  Father,  of  the 
love  of  God,  as  he  is  incarnate — as  he  hath  taken  on  him,  and  hath 
now  discharged,  the  work  of  mediation,  or  continues  in  the  discharge 
of  it;  that  is,  the  person  of  Christ,  as  God-man,  is  the  peculiar 
object  of  the  divine  love  of  the  Father,  The  person  of  Christ  in  his 
divine  nature  is  the  adequate  object  of  that  love  of  the  Father 
which  is  "  ad  intra" — a  natural  necessary  act  of  the  divine  essence  in 
its  distinct  personal  existence ;  and  the  person  of  Christ  as  incarnate, 
as  clothed  with  human  nature,  is  the  first  and  full  object  of  the  love 
of  the  Father  in  those  acts  of  it  which  are  "  ad  extra,"  or  are  towards 
anything  without  himself  So  he  declares  himself  in  the  prospect  of 
his  future  incarnation  and  work,  "Behold  my  servant,  whom  I 
uphold;  mine  elect,  in  whom  my  soul  delighteth,"  Isa.  xlii.  1.  The 
dehght  of  the  soul  of  God,  his  rest  and  complacency — which  are  the 
great  effects  of  love — are  in  the  Lord  Christ,  as  his  elect  and  servant 
in  the  work  of  mediation.  And  the  testimony  hereof  he  renewed 
t-wice  from  heaven  afterward.  Matt,  iii.  17,  "Lo,  a  voice  from 
heaven,  saying.  This  is  my  beloved  Son,  in  whom  I  am  well  pleased;" 
as  it  is  again  repeated,  Matt,  xvii,  5,  All  things  are  disposed  to  give 
a  due  sense  unto  us  of  this  love  of  God  unto  him.  The  testimony 
concerning  it  is  twice  repeated  m  the  same  words  from  heaven.    And 


146  THE  PERSON  OF  CHRIST. 

the  words  of  it  are  empliatical  unto  the  utmost  of  our  comprehension : 
"  My  Son,  my  servant,  mine  elect,  my  beloved  Son,  in  whom  I  rest,  in 
whom  I  delight,  and  am  well  pleased."  It  is  the  will  of  God  to  leave 
upon  our  hearts  a  sense  of  this  love  unto  Christ;  for  his  voice  came 
from  heaven,  not  for  his  sake,  who  was  always  fiUed  with  a  sense  of 
this  divine  love,  but  for  ours,  that  we  might  believe  it. 

This  he  pleaded  as  the  foundation  of  all  the  trust  reposed  in  him, 
and  all  the  power  committed  unto  him.  "  The  Father  loveth  the 
Son,  and  hath  given  all  things  into  his  hand,"  John  iii.  S5.  "  The 
Father  loveth  the  Son,  and  showeth  him  all  things  that  himself 
doeth,"  John  v.  20.  And  the  sense  or  due  apprehension  of  it  is  the 
foundation  of  Christian  religion.  Hence  he  prays  that  we  may 
know  that  God  hath  loved  him,  John  xvii.  23,  26. 

In  this  sense,  the  person  of  Christ  is  the  irpurov  dixnxov — the  first 
recipient  subject  of  all  that  divine  love  which  extends  itself  unto  the 
church.  It  is  all,  the  whole  of  it,  in  the  first  place  fixed  upon  him, 
and  by  and  through  him  is  communicated  unto  the  church.  What- 
ever it  receives  in  grace  and  glory,  it  is  but  the  streams  of  this  foun- 
tain— ^love  unto  himself.  So  he  prays  for  all  his  disciples,  "  that  the 
love,"  saith  he,  "  wherewith  thou  hast  loved  me  may  be  in  them, 
and  I  in  them,"  John  xvii.  26.  They  can  be  partakers  of  no  other 
love,  neither  in  itself  nor  in  its  fruits,  but  that  alone  wherewith  the 
Father  first  loved  him.  He  loveth  him  for  us  all,  and  us  no  other- 
wise but  as  in  him.  He  makes  us  "  accepted  in  the  Beloved,"  Eph.  i.  6. 
He  is  the  Beloved  of  the  Father  xar  ^^o^^v;  as  in  all  things  he  Avas 
to  have  the  pre-eminence,  Col.  i.  18.  The  love  of  the  body  is  derived 
unto  it  from  the  love  unto  the  Head  ;  and  in  the  love  of  him  doth 
God  love  the  whole  church,  and  no  otherwise.  He  loves  none  but 
as  united  unto  him,  and  participant  of  his  nature. 

Wherefore  the  love  of  the  Father  unto  the  Son,  as  the  only- 
begotten,  and  the  essential  image  of  his  person,  wherein  the  ineffable 
delight  of  the  divine  nature  doth  consist,  was  the  fountain  and  cause 
of  all  love  in  the  creation,  by  an  act  of  the  will  of  God  for  its  repre- 
sentation. And  the  love  of  God  the  Father  unto  the  person  of  Christ 
as  incarnate,  being  the  first  adequate  object  of  divine  love  wherein 
there  is  anything  "  ad  extra,"  is  the  fountain  and  especial  cause  of 
all  gracious  love  towards  us  and  in  lis.  And  our  love  unto  Christ 
being  the  only  outward  expression  and  representation  of  this  love  of 
the  Father  unto  him,  therein  consists  the  principal  part  of  our  reno- 
vation into  his  image.  Nothing  renders  us  so  like  imto  God  as  our 
love  unto  Jesus  Christ,  for  he  is  the  principal  object  of  his  love; — 
in  him  doth  his  soul  rest — in  him  is  he  always  well  pleased.  Where- 
ever  this  is  wanting,  whatever  there  may  be  besides,  there  is  nothing 
of  the  image  of  God.     He  that  loves  not  Jesus  Christ,  let  him  be 


ANGELS  UPHELD  BY  LOVE  TO  THE  PERSON  OF  CHRIST.         147 

Anathema  Maranatha;  for  he  is  unlike  unto  God, — his  carnal  mind  is 
enmity  against  God. 

(2.)  Among  those  who  are  in  the  image  of  God,  the  angels  above 
are  of  the  first  consideration.  We  are,  indeed,  as  yet  much  in  the  dark 
unto  the  things  that  are  "  within  the  veil."  They  are  above  us  as 
unto  our  present  capacity,  and  hid  from  us  as  unto  our  present  state ; 
but  there  is  enough  in  tlie  Scripture  to  manifest  the  adhesion  of 
angels  unto  the  person  of  Christ  by  divine  love.  For  love  proceeding 
from  sight  is  the  life  of  the  church  above ;  as  love  proceeding  from 
faith  is  the  life  of  the  church  below.  And  this  life  the  angels  them- 
selves do  live.     For — 

[L]  They  were  all,  unto  their  inexpressible  present  advantage  and 
security  for  the  future,  brought  into  that  recovery  and  recapitulation 
of  all  things  which  God  hath  made  in  him.  He  hath  "  gathered 
together  in  one  all  things  in  Christ,  both  which  are  in  heaven,  and 
which  are  on  earth,  even  in  him,"  Eph.  i.  10.  The  things  in 
heaven,  and  things  on  earth — angels  above,  and  men  below — were 
originally  united  in  the  love  of  God.  God's  love  unto  them,  whence 
springs  their  mutual  love  between  themselves,  was  a  bond  of  union 
between  them,  rendering  them  one  complete  family  of  God  in  heaven 
and  earth,  as  it  is  called,  Eph.  iii.  15.  On  the  entrance  of  sin, 
whereby  mankind  forfeited  their  interest  in  the  love  of  God,  and 
lost  all  love  unto  him,  or  anything  for  him,  this  union  was  utterly 
dissolved,  and  mutual  enmity  came  into  the  place  of  its  principle  in 
love.  God  is  pleased  to  gather  up  these  divided  parts  of  liis  family 
into  one — in  one  head,  which  is  Christ  Jesus.  And  as  there  is  hereby 
a  union  established  again  between  angels  and  the  church  in  love,  so 
their  adherence  unto  the  head,  the  centre,  life,  and  spring  of  this 
union,  is  by  love,  and  no  otherwise.  It  is  not  faith,  but  love,  that  is 
the  bond  of  this  union  between  Christ  and  them ;  and  herem  no  small 
part  of  their  blessedness  and  glory  in  heaven  doth  consist. 

[2.]  That  worship,  adoration,  service,  and  obedience,  which  they 
yield  unto  him,  are  all  in  like  manner  animated  with  love  and 
delight.  In  love  they  cleave  unto  him,  in  love  they  worship  and 
serve  him.  They  had  a  command  to  worship  him  on  his  nativity, 
Heb.  i.  6;  and  they  did  it  with  joy,  exultation,  and  praises — all  effects 
of  love  and  delight — Luke  ii.  13,  14.  And  as  they  continue  about 
the  throne  of  God,  they  say,  with  a  loud  voice,  "  Worthy  is  the 
Lamb  that  was  slain  to  receive  power,  and  riches,  and  wisdom,  and 
strength,  and  honour,  and  glory,  and  blessing,"  Rev.  v.  12.  Their 
continual  ascription  of  glory  aud  praise  unto  him  is  an  effect  of 
reverential  love  and  delight ;  and  from  thence  also  is  their  concern- 
ment in  his  gospel  and  grace,  Eph.  iii.  9,  10;  1  Peter  i.  12.  Nor 
without  this  love  in  the  highest  degree  can  it  be  conceived  how  they 
VOL.  L — 18 


148  THE  PERSON  OF  CHRIST. 

should  be  blessed  and  happy  in  their  continual  employment.  For 
they  are  "  all  ministering  spirits,  sent  forth  to  minister  for  the  heirs  of 
salvation,"  Heb.  i.  14.  Were  they  not  acted  herein  by  their  fervent 
love  unto  Christ,  they  could  have  no  delight  in  their  own  ministry. 

We  have  not,  we  cannot  have,  in  this  world,  a  fidl  comprehension 
of  the  nature  of  angelical  love.  Our  notions  are  but  dark  and  uncer- 
tain, in  things  whereof  we  can  have  no  experience.  Wherefore,  we 
cannot  have  here  a  clear  intuition  into  the  nature  of  the  love  of 
spirits,  whilst  our  own  is  mixed  with  what  derives  from  the  actings 
of  the  animal  spirits  of  our  bodies  also.  But  the  blessedness  of 
angels  doth  not  consist  in  the  endowments  of  their  nature — that  they 
are  great  in  power,  light,  knowledge,  and  wisdom ;  for,  not-svithstand- 
ing  these  things,  many  of  them  became  devils.  But  the  excellency 
and  blessedness  of  the  angelical  state  consist  in  these  two  things: — ■ 
1st,  That  they  are  disposed,  and  able  constantly,  inseparably,  uni- 
versally, uninterruptedly,  to  cleave  unto  God  in  love.  And  as  they 
do  so  unto  God,  so  they  do  unto  the  person  of  Christ;  and  through 
him,  as  their  head,  unto  God,  even  the  Father.  2dly,  Add  hereunto 
that  gracious  reflex  sense  which  they  have  of  the  glory,  dignity, 
eternal  sweetness,  and  satisfaction,  which  arise  from  hence,  and  we 
have  the  sum  of  angelical  blessedness. 

(3.)  The  church  of  mankind  is  the  other  part  of  the  rational  crea- 
tion whereon  the  image  of  God  is  renewed.  Love  unto  the  person 
of  Christ,  proceeding  from  faith,  is  their  life,  their  joy,  and  glory. 

It  was  so  unto  the  church  under  the  Old  Testament.  The  whole 
Book  of  Canticles  is  designed  to  no  other  purpose,  but  variously  to 
shadow  forth,  to  insinuate  and  represent,  the  mutual  love  of  Christ 
and  the  church.  Blessed  is  he  who  understands  the  sayings  of  that 
book,  and  hath  the  experience  of  them  in  his  heart.  The  45th 
Psalm,  among  others,  is  designed  unto  the  same  purpose.  All  the 
glorious  descriptions  which  are  given  of  his  person  in  the  residue  of 
the  prophets,  were  only  means  to  excite  love  unto  him,  and  desires 
after  him.  Hence  is  he  called  D^^jn-^S  n^ipn,  Hag.  ii.  7,  "The  Desire 
of  all  nations  " — he  alone  who  is  desirable  unto,  and  the  only  beloved 
of  the  church  gathered  out  of  all  nations. 

The  clear  revelation  of  the  person  of  Christ,  so  as  to  render  him 
the  direct  object  of  our  love,  with  the  causes  and  reasons  of  it,  is  one 
of  the  most  eminent  privileges  of  the  New  Testament.  And  it  is 
variously  attested  in  precepts,  promises,  instances,  and  solemn  appro- 
bations. 

Wherever  he  supposeth  or  requireth  this  love  in  any  of  his  disciples, 
it  is  not  only  as  their  duty,  as  that  which  they  were  obliged  unto  by 
the  precepts  of  the  Gospel,  but  as  that  without  which  no  other  duty 
whatever  is  accepted  by  him.     "  If,"  saith  he  "  ye  love  me,  keep  my 


LOVE  TO  HIM  THE  LIFE  AND  GLORY  OF  THE  CHURCH.         149 

commandments,"  John  xiv.  15.  He  so  requires  love  unto  himself, 
as  not  to  expect  or  approve  of  any  obedience  unto  his  commands 
without  it.  It  is  a  great  and  blessed  duty  to  feed  the  sheep  and 
lambs  of  Christ ;  yet  will  not  he  accept  of  it  unless  it  proceeds  out  of 
love  unto  his  person.  "  Simon,  son  of  Jonas,  lovest  thou  me  ?  feed 
my  lambs,"  John  xxi.  15-17.  Three  times  did  he  repeat  the  same 
words  to  him  who  had  failed  in  his  love  towards  him,  by  denying 
him  thrice.  Without  this  love  unto  him,  he  requires  of  none  to  feed 
his  sheep,  nor  will  accept  of  what  they  pretend  to  do  therein.  It 
were  a  blessed  thing,  if  a  due  apprehension  hereof  did  always  abide 
with  them  that  are  called  unto  that  work. 

Hereunto  doth  he  annex  those  blessed  promises  which  comprise 
the  whole  of  our  peace,  safety,  and  consolation  in  this  world.  "  He," 
saith  he,  "  that  loveth  me,  shall  be  loved  of  my  Father,  and  I  will 
love  him,  and  manifest  myself  unto  him,"  John  xiv.  21 ;  and  verse 
23,  "  My  Father  will  love  him,  and  we  will  come  unto  him,  and  make 
our  abode  with  him."  What  heart  can  conceive,  what  tongue  can 
express,  the  glory  of  these  promises,  or  the  least  part  of  the  grace 
that  is  contained  in  them?  Who  can  conceive  aright  of  the  divine 
condescension,  love,  and  grace  that  are  expressed  in  them?  How  little 
a  portion  is  it  that  we  know  of  God  in  these  things !  But  if  we  value 
them  not,  if  we  labour  not  for  an  experience  of  them  according  unto 
our  measure,  we  have  neither  lot  nor  portion  in  the  gospel.  The 
presence  and  abode  of  God  with  us  as  a  Father,  manifesting  himself 
to  be  such  unto  us,  in  the  infallible  pledges  and  assurances  of  our 
adoption — the  presence  of  Christ  with  us,  revealing  himself  unto  us, 
with  all  those  ineffable  mercies  wherewith  these  things  are  accom- 
panied— are  all  contained  in  them.  And  these  promises  are  peculiarly 
given  unto  them  that  love  the  person  of  Christ,  and  in  the  exercise 
of  love  towards  him. 

Hereunto  are  designed  the  Gospel  Gerizim  and  Ebal — the  denun- 
ciation of  blessings  and  curses.  As  blessings  are  declared  to  be  their 
portion  "  who  love  the  Lord  Jesus  in  sincerity,"  Eph.  vi.  24, — so 
those  who  love  him  not,  have  the  substance  of  all  curses  denounced 
against  them,  even  "  Anathema  Maranatha,"  1  Cor.  xvi.  22.  So  far 
shall  such  persons  be,  whatever  they  may  profess  of  outward  obe- 
dience unto  the  Gospel,  from  any  blessed  interest  in  the  promises  of 
it,  as  that  they  are  justly  liable  unto  final  excision  from  the  church 
in  this  world,  and  eternal  malediction  in  that  which  is  to  come. 

It  is  evident,  therefore,  that  the  love  of  the  church  of  behevers 
unto  the  person  of  Christ  is  not  a  distempered  fancy,  not  a  deluding 
imagination,  as  some  have  blasphemed  ;  but  that  which  the  nature 
of  their  relation  unto  him  makes  necessary — that  wherein  they 
express  their  renovation  into  the  image  of  God — that  which  the 


150  THE  PERSON  OF  CHRIST. 

Scripture  indispensably  requires  of  tliem,  and  whereon  all  their  spiri  - 
tual  comforts  do  depend.  These  things  being  spoken  in  general, 
the  particular  nature,  effects,  operations,  and  motives  of  this  divine 
love,  must  now  be  farther  inquired  into. 


CHAPTER  XIII. 

The  Nature,  Operations,  and  Causes  of  Divine  Love,  as  it  respects  the  Person  of 

Christ. 

That  we  may  the  better  understand  that  love  unto  the  person  of 
Christ  which  we  plead  for,  some  things  must  be  premised  concerning 
the  nature  of  divine  love  in  general ;  and  thereon  its  application  unto 
the  particular  actings  and  exercise  of  it  which  we  inquire  into  will 
be  plain  and  easy. 

God  hath  endowed  our  nature  with  a  faculty  and  ability  of  fixing 
our  love  upon  himself.  Many  can  understand  nothing  of  love  but 
the  adherence  of  their  minds  and  souls  unto  things  visible  and 
sensible,  capable  of  a  present  natural  enjoyment.  For  things  unseen, 
especially  such  as  are  eternal  and  infinite,  they  suppose  they  have  a 
veneration,  a  religious  respect,  a  devout  adoration;  but  how  they 
should  love  them,  they  cannot  understand.  And  the  apostle  doth 
grant  that  there  is  a  greater  difficulty  in  loving  things  that  cannot 
be  seen,  than  in  loving  those  which  are  always  visibly  present  unto 
us,  1  John  iv.  20.  Howbeit,  this  divine  love  hath  a  more  fixed 
station  and  prevalency  in  the  minds  of  men  than  any  other  kind  of 
love  whatever.     For — 

1.  The  principal  end  why  God  endued  our  natures  with  that  great 
and  ruling  affection,  that  hath  the  most  eminent  and  peculiar  power 
and  interest  in  our  souls,  was,  in  the  first  place,  that  it  might  be 
fixed  on  himself — ^that  it  might  be  the  instrument  of  our  adherence 
unto  him,.  He  did  not  create  this  affection  in  us,  that  we  might  be 
able  by  it  to  cast  ourselves  into  the  embraces  of  things  natural  and 
sensual.  No  affection  hath  such  power  in  the  soul  to  cause  it  to 
cleave  unto  its  object,  and  to  work  it  into  a  conformity  unto  it 
Most  other  affections  are  transient  in  their  operations,  and  work  by 
a  transport  of  nature — as  anger,  joy,  fear,  and  the  like;  but  love  is 
capable  of  a  constant  exercise,  is  a  spring  unto  all  other  affections, 
and  unites  the  soul  with  an  efficacy  not  easy  to  be  expressed  unto  its 
object.  And  shall  we  think  that  God,  who  made  all  things  for  him- 
self, did  create  this  niling  affection  in  and  with  our  natures,  merely 
that  we  might  be  able  to  turn  from  him,  and  cleave  unto  other 
things  with  a  poAver  and  faculty  above  any  we  have  of  adherence 


DIVINE  PERFECTIONS  THE  OBJECT  OF  OUR  LOVE.  151 

unto  him  ?  Wherefore,  at  our  first  creation,  and  in  our  primitive 
condition,  love  was  the  very  soul  and  quickening  principle  of  the  life 
of  God;  and  on  our  adherence  unto  him  thereby  the  continuance  of 
our  relation  unto  him  did  depend.  The  law,  rule,  and  measure  of  it 
was,  "  Thou  shalt  love  the  Lord  thy  God  wth  all  thy  heart,  and  all 
thy  soul."  For  this  end  did  God  create  this  affection  in  us.  Not 
only  our  persons  in  their  nature  and  being,  but  in  all  their  powers 
and  faculties,  were  fitted  and  prepared  unto  this  end,  of  living  unto 
God,  and  coming  unto  the  enjoyment  of  him.  And  all  their  exer- 
cise on  created  objects  was  to  be  directed  unto  this  end.  Where- 
fore, the  placing  of  our  love  on  anything  before  God,  or  above  him, 
is  a  formal  expression  of  our  apostasy  from  him, 

2.  Divine  excellencies  are  a  proper,  adequate  object  of  our  love. 
The  will,  indeed,  can  adhere  unto  nothing  in  love,  but  what  the 
understanding  apprehends  as  unto  its  truth  and  being;  but  it  is  not 
necessary  that  the  understanding  do  fully  comprehend  the  whole 
nature  of  that  which  the  will  doth  so  adhere  unto.  Where  a  disco- 
very is  made  unto  and  by  the  mind  of  real  goodness  and  amiable- 
ness,  the  will  there  can  close  with  its  affections.  And  these  are 
apprehended  as  absolutely  the  most  perfect  in  the  divine  nature  and 
holy  properties  of  it.  Whereas,  therefore,  not  only  that  which  is  the 
proper  object  of  love  is  in  the  divine  excellencies,  but  it  is  there  only 
perfectly  and  absolutely,  without  the  mixture  of  anything  that 
should  give  it  an  alloy,  as  there  is  in  all  creatures,  they  are  the  most 
suitable  and  adequate  object  of  our  love. 

There  is  no  greater  discovery  of  the  depravation  of  our  natures  by 
sin  and  degeneracy  of  our  wills  from  their  original  rectitude,  than 
that — whereas  we  are  so  prone  to  the  love  of  other  things,  and  therein 
do  seek  for  satisfaction  unto  our  souls  where  it  is  not  to  be  obtained 
— it  is  so  hard  and  difficult  to  raise  our  hearts  unto  the  love  of  God. 
Were  it  not  for  that  depravation,  he  would  always  appear  as  the  only 
suitable  and  satisfactory  object  unto  our  affections. 

3.  The  especial  object  of  divine,  gracious  love,  is  the  divine  good- 
ness. "  How  great  is  his  goodness,  how  great  is  his  beauty  \"  Zech. 
ix.  17.  Nothing  is  amiable  or  a  proper  object  of  love,  but  what  is 
good,  and  as  it  is  so.  Hence  divine  goodness,  which  is  infinite,  hath 
an  absolutely  perfect  amiableness  accompanying  it.  Because  his 
goodness  is  inexpressible,  his  beauty  is  so.  "  How  great  is  his  good- 
ness, how  great  is  his  beauty!"  Hence  are  we  called  to  give  thanks 
unto  the  Lord,  and  to  rejoice  in  him — which  are  the  effects  of  love 
— ^because  he  is  good,  Ps.  cvi.  1,  cxxxvi.  1. 

Neither  is  divine  goodness  the  especial  object  of  our  love  as  abso- 
lutely considered ;  but  we  have  a  respect  unto  it  as  comprehensive 
of  all  that  mercy,  grace,  and  bounty,  which  are  suited  to  give  us  the 


152  THE  PERSON  OF  CHRIST. 

best  relief  in  our  present  condition  and  an  eternal  future  reward. 
Infinite  goodness,  exerting  itself  in  all  that  mercy,  grace,  faithfulness, 
and  bounty,  which  are  needful  unto  our  relief  and  blessedness  m  our 
present  condition,  is  the  proper  object  of  our  love.  Whereas,  there- 
fore, this  is  done  only  in  Christ,  there  can  be  no  true  love  of  the 
divine  goodness,  but  in  and  through  him  alone. 

The  goodness  of  God,  as  a  creator,  preserver,  and  rewarder,  was  a 
sufficient,  yea,  the  adequate  object  of  all  love  antecedently  unto  the 
entrance  of  sin  and  misery.  In  them,  in  God  under  those  conside- 
rations, might  the  soul  of  man  find  full  satisfaction  as  unto  its  present 
and  future  blessedness.  But  since  the  passing  of  sin,  misery,  and 
death  upon  us,  our  love  can  find  no  amiableness  in  any  goodness — 
no  rest,  complacency,  and  satisfaction  in  any — ^but  what  is  effectual 
in  that  grace  and  mercy  by  Christ,  which  we  stand  in  need  of  for 
our  present  recovery  and  future  reward.  Nor  doth  God  require  of 
us  that  we  should  love  him  otherwise  but  as  he  "is  in  Christ  recon- 
ciling the  world  unto  himself"  So  the  apostle  fully  declares  it: 
"  In  this  was  manifested  the  love  of  God  towards  us,  because  that 
God  sent  his  only-begotten  Son  into  the  world,  that  we  might  live 
through  liim.  Herein  is  love,  not  that  we  loved  God,  but  that  he 
loved  us,  and  sent  his  Son  to  be  the  propitiation  for  our  sins.  And 
we  have  known  and  believed  the  love  that  God  hath  to  vis.  God  is 
love;  and  he  that  dwelleth  in  love  dwelleth  in  God,  and  God  in 
him,"  1  John  iv.  9,  10,  16.  God  is  love,  of  a  nature  infinitely  good 
and  gracious,  so  as  to  be  the  oidy  object  of  all  divine  love.  But 
this  love  can  no  way  be  known,  or  be  so  manifested  unto  us,  as  that 
we  may  and  ought  to  love  him,  but  by  his  love  in  Christ,  his  sending 
of  him  and  loving  us  in  him.  Before  tliis,  without  this,  we  do  not, 
we  cannot  love  God.  For  "  herein  is  love,  not  that  we  loved  God, 
but  that  he  loved  us,  and  sent  his  Son  to  be  the  propitiation  for  our 
sins."  This  is  the  cause,  the  spring  and  fountain,  of  all  our  love  to 
him.  They  are  but  empty  notions  and  imaginations,  which  some 
speculative  persons  please  themselves  withal,  about  love  unto  the 
divine  goodness  absolutely  considered.  For  however  infinitely  ami- 
able it  may  be  in  itself,  it  is  not  so  really  unto  them,  it  is  not  suited 
unto  their  state  and  condition,  without  the  consideration  of  the  com- 
munications of  it  unto  us  in  Christ. 

4.  These  things  being  premised,  we  may  consider  the  especial 
nature  of  this  divine  love,  although  I  acknowledge  that  the  least  part 
of  what  believers  have  an  experience  of  in  their  own  souls  can  be 
expressed  at  least  by  me.  Some  few  things  I  shall  mention,  which 
may  give  us  a  shadow  of  it,  but  not  the  express  image  of  the  thing 
itself 

(1.)  Desire  of  union  and  enjoyment  is  the  first  vital  act  of  this 


THE  NATURE  OF  LOVE  TO  GOD.  153 

love.  The  soul,  upon  the  discovery  of  the  excellencies  of  God,  ear- 
nestly desires  to  be  united  unto  them — to  be  brought  near  unto  that 
enjoyment  of  them  whereof  it  is  capable,  and  wherein  alone  it  can 
find  rest  and  satisfaction.  This  is  essential  unto  all  love ;  it  unites 
the  mind  unto  its  object,  and  rests  not  but  in  enjoyment.  God's  love 
unto  us  ariseth  out  of  the  overflowing  of  his  own  immense  goodness, 
whereof  he  will  communicate  the  fruits  and  effects  unto  us.  God  is 
love;  and  herein  is  love,  not  that  we  loved  God,  but  that  he  loved  us, 
and  sent  his  only-begotten  Son.  Yet  also  doth  this  love  of  God  tend 
to  the  bringing  of  us  unto  him,  not  that  he  may  enjoy  us,  but  that 
he  may  be  enjoyed  by  us.  This  answers  the  desire  of  enjoyment  in 
us,  Job  xiv.  15:  "  Thou  shalt  call  me ; "  (that  is,  out  of  the  dust  at 
the  last  day ;)  "  thou  wilt  have  a  desire  to  the  work  of  thine  hands." 
God's  love  will  not  rest,  until  it  hath  brought  us  unto  himself  But 
our  love  unto  God  ariseth  from  a  sense  of  our  OAvn  wants — our  insuf- 
ficiency to  come  unto  rest  in  ourselves,  or  to  attain  unto  blessedness 
by  our  own  endeavours.  In  this  state,  seeing  all  in  God,  and  expect- 
ing all  from  the  suitableness  of  his  excellencies  unto  our  rest  and 
satisfaction,  our  souls  cleave  unto  him,  with  a  desire  of  the  nearest 
union  whereof  our  natures  are  capable.  We  are  made  for  him,  and 
cannot  rest  until  we  come  unto  him. 

Our  goodness  extends  not  unto  God ;  we  cannot  profit  him  by  any 
thing  that  we  are,  or  can  do.  Wherefore,  his  love  unto  us  hath  not 
respect  originally  unto  any  good  in  ourselves,  but  is  a  gracious,  free 
act  of  his  own.  He  doeth  good  for  no  other  reason  but  because  he  is 
good.  Nor  can  his  infinite  perfections  take  any  cause  for  their 
original  actings  without  himself  He  wants  nothing  that  he  would 
supply  by  the  enjoyment  of  us.  But  we  have  indigency  in  ourselves 
to  cause  our  love  to  seek  an  object  without  ourselves.  And  so  his 
goodness — with  the  mercy,  grace,  and  bounty  included  therein — is 
the  cause,  reason,  and  object  of  our  love.  We  love  them  for  them- 
selves ;  and  because  we  are  wanting  and  indigent,  we  love  them  with 
a  desire  of  union  and  enjoyment — wherein  we  find  that  our  satisfaction 
and  blessedness  doth  consist.  Love  in  general  unites  the  mind  unto 
the  object — the  person  loving  unto  the  thing  or  person  beloved.  So 
is  it  expressed  in  an  instance  of  human,  temporary,  changeable  love, 
— namely,  that  of  Jonathan  to  David.  His  soul  "  was  knit  with  the 
soul  of  David,  and  he  loved  him  as  his  own  soul,"  1  Sam.  xviii.  1. 
Love  had  so  effectually  united  them,  as  that  the  soul  of  David  was 
as  his  own.  Hence  are  those  expressions  of  this  divine  love,  by 
*'  cleaving  unto  God,  following  hard  after  him,  thirsting,  panting 
after  him,"  with  the  like  intimations  of  the  most  earnest  endeavours 
of  our  nature  after  union  and  enjoyment. 

When  the  soul  hath  a  view  by  faith  (which  nothing  else  can  give 


I'A  THE  PERSON  OF  CHRIST. 

it)  of  tlie  goodness  of  God  as  manifested  in  Christ — tliat  is,  of  the 
essential  excellencies  of  his  nature  as  exerting  themselves  in  him — 
it  reacheth  after  him  with  its  most  earnest  embraces,  and  is  restless 
until  it  comes  unto  perfect  fruition.  It  sees  in  God  the  fountain  of 
life,  and  would  drink  of  the  "river  of  his  pleasures,"  Ps.  xxxvi.  8,  9 — 
that  in  his  "  presence  is  fulness  of  joy,  and  at  his  right  hand  are 
pleasures  for  evermore,"  Ps.  xvi.  11.  It  longs  and  pants  to  drink  ot 
that  fountain — to  bathe  itself  in  that  river  of  pleasures ;  and  wherein 
it  comes  short  of  present  enjoyment,  it  lives  in  hopes  that  when  we 
"  awake,  it  shall  be  satisfied  with  his  likeness,"  Ps.  xvii.  1 5.  There 
is  nothing  grievous  unto  a  soul  filled  with  this  love,  but  what  keeps 
it  from  the  full  enjoyment  of  these  excellencies  of  God.  What  doth 
so  naturally  and  necessarily,  it  groans  under.  Such  is  our  present 
state  in  the  body,  wherein,  in  some  sense,  we  are  "  absent  from  the 
Lord,"  2  Cor.  v.  4,  8,  9.  And  what  doth  so  morally,  in  the  deviations 
of  its  will  and  affections,  as  sin — it  hates  and  abhors  and  loathes 
itself  for.  Under  the  conduct  of  this  love,  the  whole  tendency  of  the 
soul  is  unto  the  enjoyment  of  God; — it  would  be  lost  in  itself,  and 
found  in  him, — nothing  in  itself,  and  all  in  him.  Absohite  compla- 
cency herein — that  God  is  what  he  is,  that  he  should  be  what  he  is, 
and  nothing  else,  and  that  as  such  we  may  be  united  unto  him,  and 
enjoy  him  according  to  the  capacity  of  our  natures—  is  the  life  of 
divine  love. 

(2.)  It  is  a  love  of  assimilation.  It  contains  in  it  a  desire  and 
intense  endeavour  to  be  like  vmto  God,  according  unto  our  capacity 
and  measiTre.  The  soul  sees  all  goodness,  and  consequently  all  that 
is  amiable  and  lovely,  in  God — the  want  of  all  which  it  finds  in  itself. 
The  fruition  of  his  goodness  is  that  which  it  longs  for  as  its  utmost 
end,  and  conformity  unto  it  as  the  means  thereof  There  is  no  man 
who  loves  not  God  sincerely,  but  indeed  he  would  have  him  to  be 
somewhat  that  he  is  not,  that  he  might  be  the  more  like  unto  him. 
This  such  persons  are  pleased  withal  whilst  they  can  fancy  it  in  any 
thing,  Ps.  1.  21.  They  that  love  him,  would  have  him  be  all  that 
he  is — as  he  is,  and  nothing  else ;  and  would  be  themselves  like 
unto  him.  And  as  love  hath  this  tendency,  and  is  that  Avhich  gives 
disquietment  unto  the  soul  when  and  wherein  we  are  unlike  unto 
God,  so  it  stirs  up  constant  endeavours  after  assimilation  unto  him, 
and  hath  a  principal  efficacy  unto  that  end.  Love  is  the  principle 
that  actually  assimilates  and  conforms  us  unto  God,  as  faith  is  the 
principle  which  originally  disposeth  thereunto.  In  our  renovation 
into  the  image  of  God,  the  transforming  power  is  radically  seated  in 
faith,  but  acts  itself  l)y  love.  Love  proceeding  from  faith  gradually 
changeth  the  soul  into  the  likeness  of  God ;  and  the  more  it  is  in 
exercise,  the  more  is  that  change  effected. 


THE  NATURE  OF  LOVE  TO  GOD.  155 

To  labour  after  conformity  unto  God  by  outward  actions  only,  is  to 
make  an  image  of  the  living  God,  hewed  out  of  the  stock  of  a  dead 
tree.  It  is  from  this  vital  principle  of  love  that  we  are  not  forced 
into  it  as  by  engines,  but  naturally  grow  up  into  the  likeness  and 
image  of  God.  For  when  it  is  duly  affected  with  the. excellencies  of 
God  in  Clirist,  it  fills  the  mind  with  thoughts  and  contemplations  on 
them,  and  excites  all  the  affections  unto  a  delight  in  them.  And 
where  the  soul  acts  itself  constantly  in  the  mind's  contemplation,  and 
the  delight  of  the  affections,  it  will  produce  assimilation  unto  the 
object  of  them.  To  love  God  is  the  only  way  and  means  to  be  like 
unto  him. 

(3.)  It  is  a  love  of  complacency,  and  therein  of  benevolence.  Upon 
that  view  which  we  have  by  spiritual  light  and  faith  of  the  divine 
goodness,  exerting  itself  in  the  way  before  described,  our  souls  do 
approve  of  all  that  is  in  God,  applaud  it,  adore  it,  and  acquiesce  in  it. 
Hence  two  great  duties  do  arise,  and  hereon  do  they  depend.  First, 
Joyful  ascriptions  of  glory  and  honour  unto  God.  All  praise  and 
thanksgiving,  all  blessing,  all  assignation  of  glory  unto  him,  because 
of  his  excellencies  and  perfections,  do  arise  from  our  satisfactory  com- 
placence in  them.  The  righteous  "  rejoice  in  the  Lord,  and  give 
thanks  at  the  remembrance  of  his  holiness,"  Ps.  xcvii.  12.  They  are 
so  pleased  and  satisfied  at  the  remembrance  of  God's  holiness,  that  it 
fills  their  hearts  with  joy  and  causeth  them  to  break  forth  in  praises. 
Praise  is  nothing  but  an  outward  expression  of  the  inward  compla- 
cency of  our  hearts  in  the  divine  perfections  and  their  operations. 
And,  secondly,  Love  herein  acts  itself  by  benevolence,  or  the  con- 
stant inclination  of  the  mind  unto  all  things  wherein  the  glory  of 
God  is  concerned.  It  wills  all  the  things  wherein  the  name  of  God 
may  be  sanctified,  his  praises  made  glorious,  and  his  will  done  on 
earth  as  it  is  in  heaven.  As  God  says  of  his  own  love  unto  us,  that 
"  he  will  rest  in  his  love,  he  will  joy  over  us  [thee]  with  singing," 
Zeph.  iii.  17 — as  having  the  greatest  complacency  in  it,  rejoicing  over 
us  with  his  "whole  heart  and  his  whole  soul,"  Jer.xxxii.  41 ; — so,  accord- 
ing unto  our  measure,  do  we  by  love  rest  in  the  glorious  excellencies 
of  God,  rejoicing  in  them  with  our  whole  hearts  and  our  whole  souls. 

(4.)  This  divine  love  is  a  love  oi  friendship.  The  communion 
which  we  have  with  God  therein  is  so  intimate,  and  accompanied 
with  such  spiritual  boldness,  as  gives  it  that  denomination.  So  Abra- 
ham was  called  "  The  friend  of  God,"  Isa.  xli.  8 ;  James  ii.  23.  And 
because  of  that  mutual  trust  which  is  between  friends,  "  the  secret 
of  the  Lord  is  with  them  that  fear  him,  and  he  will  show  them  his 
covenant,"  Ps.  xxv.  14.  For,  as  our  Saviour  teacheth  us,  "  servants" 
— that  is,  those  who  are  so,  and  no  more — "  know  not  what  their 
lord  doeth;"  he  rules  them,  commands  them,  or  requires  obedience 


156  THE  PERSON  OF  CHRIST. 

from  them;  but  as  unto  his  secret — his  design  and  purpose,  his 
counsel  and  love — ^they  know  nothing  of  it.  But  saith  he  unto  his 
disciples,  "  I  have  called  you  friends,  for  all  things  that  I  have  heard 
of  my  Father  I  have  made  known  unto  you,"  John  xv.  15.  He 
proves  them  to  be  rightly  called  his  friends,  because  of  the  commu- 
nication of  the  secret  of  his  mind  unto  them. 

This  is  the  great  difference  between  them  who  are  only  servants  in 
the  house  of  God,  and  those  who  are  so  servants  as  to  be  friends  also. 
The  same  commands  are  given  unto  all  equally,  and  the  same  duties 
are  required  of  all  equally,  inasmuch  as  they  are  equally  servants; 
but  those  who  are  no  more  but  so,  know  nothing  of  the  secret  counsel, 
love,  and  grace  of  God,  in  a  due  manner.  For  the  natural  man  re- 
ceiveth  not  the  things  that  are  of  God.  Hence  all  their  obedience 
is  servile.  They  know  neither  the  principal  motives  unto  it  nor  the 
ends  of  it.  But  they  who  are  so  servants  as  to  be  friends  also,  they 
know  what  their  Lord  doeth ;  the  secret  of  the  Lord  is  with  them,  and 
he  shows  them  his  covenant.  They  are  admitted  into  an  intimate 
acquaintance  with  the  mind  of  Christ,  ("  we  have  the  mind  of  Christ," 
1  Cor.  ii.  16,)  and  are  thereon  encouraged  to  perform  the  obedience 
of  servants,  with  the  love  and  delight  of  friends. 

The  same  love  of  friendship  is  expressed  by  that  intimate  converse 
with,  and  especial  residence  that  is  between  God  and  believers.  God 
dwelleth  in  them,  and  they  dwell  in  God ;  for  God  is  love,  1  John 
iv.  16.  "  If  a  man,"  saith  the  Lord  Christ,  "  love  me,  he  will  keep 
my  words:  and  my  Father  will  love  him,  and  we  will  come  unto  him, 
and  make  our  abode  with  him,"  John  xiv.  23 ;  and,  "If  any  man  hear 
my  voice,  and  open  the  door,  I  will  come  in  to  him,  and  will  sup  with 
him,  and  he  with  me,"  Rev.  iii.  20.  These  are  not  empty  sound  of 
words ; — there  is  substance  under  them,  there  is  truth  in  them.  Those 
whose  hearts  are  duly  exercised  in  and  unto  the  love  of  God  have 
experience  of  the  refreshing  approaches  both  of  the  Father  and  of 
the  Son  unto  their  souls,  in  the  communications  of  a  sense  of  their 
love,  and  pledges  of  their  abode  with  them. 

These  things  have  I  briefly  premised,  concerning  the  nature  of 
divine  love,  that  we  may  the  better  apprehend  what  we  understand 
by  it,  in  the  application  of  it  unto  the  person  of  Christ.     For — 

1.  The  formal  object  of  this  love  is  the  essential  properties  of  the 
divine  nature — its  infinite  goodness  in  particular.  Wherever  these 
are,  there  is  the  object  and  reason  of  this  love.  But  they  are  aU  of 
them  in  the  person  of  the  Son,  no  less  than  in  the  person  of  the 
Father.  As,  therefore,  we  love  the  Father  on  this  account,  so  are  we 
to  love  the  Son  also.     But — 

2.  The  Person  of  Christ  is  to  be  considered  as  he  was  incarnate, 
or  clothed  with  our  nature.     And  this  takes  nothing  off  from  the 


THE  FOUNDATION  OF  OUR  LOVE  TO  CHRIST.  15^ 

formal  reason  of  this  love,  but  only  makes  an  addition  unto  the 
motives  of  it.  This,  indeed,  for  a  season  veiled  the  loveliness  of  his 
divine  excellencies,  and  so  turned  aside  the  eyes  of  many  from  him. 
For  when  he  took  on  him  "  the  form  of  a  servant,  and  made  himself 
of  no  reputation,"  he  had,  unto  them  who  looked  on  him  with  carnal 
eyes,  "  neither  form  nor  comeliness,"  that  he  should  be  desired  or 
be  loved.  Howbeit,  the  entire  person  of  Christ,  God  and  man,  is  the 
object  of  this  divine  love,  in  all  the  acts  of  the  whole  exercise  of  it. 
That  single  effect  of  infinite  wisdom  and  grace,  in  the  union  of  the 
divine  and  human  natures  in  the  one  person  of  the  Son  of  God, 
renders  him  the  object  of  this  love  in  a  pecuHar  manner.  The  way 
whereby  we  may  attain  this  peculiar  love,  and  the  motives  unto  it, 
shall  close  these  considerations. 

A  due  consideration  of,  and  meditation  on,  the  proposal  of  the 
person  of  Christ  unto  us  in  the  Scripture,  are  the  pi^oper  foundation 
of  this  love.  This  is  the  formal  reason  of  our  faith  in  him,  and  love 
unto  him.  He  is  so  proposed  unto  us  in  the  Scripture,  that  we  may 
beHeve  in  him  and  love  him,  and  for  that  very  end.  And  in  par- 
ticular with  respect  unto  our  love,  to  ingenerate  it  in  us,  and  to  excite 
it  unto  its  due  exercise,  are  those  excellencies  of  his  person — as  the 
principal  effect  of  divine  wisdom  and  goodness,  which  we  have  before 
insisted  on — frequently  proposed  unto  us.  To  this  end  is  he  repre- 
sented as  "  altogether  lovely,"  and  the  especial  glories  of  his  person 
are  deUneated,  yea,  drawn  to  the  life,  in  the  holy  records  of  the  Old 
and  New  Testaments.  It  is  no  work  of  fancy  or  imagination — it  is 
not  the  feigning  images  in  our  minds  of  such  things  as  are  meet  to 
satisfy  our  carnal  affections,  to  excite  and  act  them ;  but  it  is  a  due 
adherence  unto  that  object  which  is  represented  unto  faith  in  the 
proposal  of  the  Gospel.  Therein,  as  in  a  glass,  do  we  behold  the  glory 
of  Christ,  who  is  the  image  of  the  invisible  God,  and  have  our  souls 
filled  with  transforming  affections  unto  him. 

The  whole  Book  of  Canticles  is  nothing  but  a  mystical  declaration 
of  the  mutual  love  between  Christ  and  the  church.  And  it  is  ex- 
pressed by  all  such  ways  and  means  as  may  represent  it  intense,  fer=- 
vent,  and  exceeding  all  other  love  whatever;  which  none,  I  suppose, 
will  deny,  at  least  on  the  part  of  Christ.  And  a  great  part  of  it  con- 
sists in  such  descriptions  of  the  person  of  Christ  and  his  love  as  may 
render  him  amiable  and  desirable  unto  our  souls,  even  "  altogether 
lovely."  To  what  end  doth  the  Holy  Spirit  so  graphically  describe 
and  represent  unto  us  the  beauty  and  desirableness  of  his  person,  if 
it  be  not  to  ingenerate  love  in  us  unto  him  ?  All  want  of  love  unto 
him  on  this  proposal  is  the  effect  of  prevalent  unbelief  It  is  pre- 
tended that  the  descriptions  given  of  Christ  in  this  book  are  allego- 
rical, from  whence  nothing  can  be  gathered  or  concluded.     But  God 


158  THE  PERSON  OF  CHRIST. 

forbid  we  should  so  reflect  on  the  wisdom  and  love  of  the  Holy  Spirit 
unto  the  church — that  he  hath  proposed  unto  the  faith  of  the  church 
an  empty  sound  and  noise  of  words,  without  mind  or  sense.  The 
expressions  he  useth  are  figurative,  and  the  whole  nature  of  the  dis- 
course, as  unto  its  outward  structure,  is  allegorical.  But  the  things 
intended  are  real  and  substantial ;  and  the  metaphors  used  in  the  ex- 
pression of  them  are  suited,  in  a  due  attendance  unto  the  analogy  of 
faith,  to  convey  a  spiritual  understanding  and  sense  of  the  things 
themselves  proposed  in  them.  The  church  of  God  will  not  part  with 
the  unspeakable  advantage  and  consolation — ^those  supports  of  faith 
and  incentives  of  love — which  it  receives  by  that  di\dne  proposal  of 
the  person  of  Christ  and  his  love  which  is  made  therein,  because 
some  men  have  no  experience  of  them  nor  understanding  in  them. 
The  faith  and  love  of  believers  is  not  to  be  regulated  by  the  ignorance 
and  boldness  of  them  who  have  neither  the  one  nor  the  other.  The 
title  of  the  45th  Psalm  is,  nhn»  y^,  "  A  song  of  loves;" — that  is,  of 
the  mutual  love  of  Christ  and  the  church.  And  unto  this  end — that 
our  souls  may  be  stirred  up  unto  the  most  ardent  affection  towards 
him — is  a  description  given  us  of  his  person,  as  "  altogether  lovely." 
To  what  other  end  is  he  so  evidently  delineated  in  the  whole  har- 
mony of  his  divine  beauties  by  the  pencil  of  the  Holy  Spirit  ? 

Not  to  insist  on  particular  testimonies,  it  is  evident  unto  aU  whose 
eyes  are  opened  to  discern  these  things,  that  there  is  no  property  of 
the  divine  nature  which  is  peculiarly  amiable — such  as  are  goodness, 
grace,  love,  and  bounty,  with  infinite  power  and  holiness — but  it  is 
represented  and  proposed  unto  us  in  the  person  of  the  Son  of  God, 
to  this  end,  that  we  should  love  him  above  all,  and  cleave  unto  him. 
There  is  nothing  in  the  human  nature,  in  that  fulness  of  grace  and 
truth  which  dwelt  therein,  in  that  inhabitation  of  the  Spirit  which 
was  in  him  without  measure,  in  any  thing  of  those  "  all  things " 
wherein  he  hath  the  pre-eminence — nothing  in  his  love,  condescen- 
sion, grace,  and  mercy — nothing  in  the  work  that  he  fulfilled,  what 
he  did  and  suffered  therein — nothing  in  the  benefits  we  receive 
thereby — ^nothing  in  the  power  and  gloiy  that  he  is  exalted  unto  at 
the  right  hand  of  God — but  it  is  set  forth  in  the  Scripture  and  pro- 
posed unto  us,  that,  beheving  in  him,  we  may  love  him  with  all  our 
hearts  and  souls.  And,  besides  all  this,  that  singular,  that  infinite 
effect  of  divine  wisdom,  whereunto  there  is  nothing  like  in  all  the 
works  of  God,  and  wherewith  none  of  them  may  be  compared — 
namely,  the  constitution  of  his  person  by  the  union  of  his  natures 
therein,  whereby  he  becomes  unto  us  the  image  of  the  invisible  God, 
and  wherein  all  the  blessed  excellencies  of  his  distinct  natures  are 
made  most  illustriously  conspicuous  in  becoming  one  entire  principle 
of  all  his  mediatory  operations  on  our  behalf — is  proposed  unto  us  as 


THE  FOUNDATION  OF  OUR  LOVE  TO  CHRIST.  159 

the  complete  object  of  our  faith  and  love.  This  is  that  person  whose 
loveliness  and  beauty  all  the  angels  of  God,  all  the  holy  ones  above, 
do  eternally  admire  and  adore.  In  him  are  the  infinite  treasures  of 
divine  wisdom  and  goodness  continually  represented  unto  them.  This 
is  he  who  is  the  joy,  the  delight,  the  love,  the  glory  of  the  church 
below.  "  Thou  whom  our  souls  do  love,"  is  the  title  whereby  they 
know  him  and  converse  with  him,  Cant.  i.  7,  iii.  1,  4.  This  is  he 
who  is  the  Desire  of  all  nations — the  Beloved  of  God  and  men. 

The  mutual  intercourse  on  this  ground  of  love  between  Christ  and 
the  church,  is  the  life  and  soul  of  the  whole  creation;  for  on  the 
account  hereof  all  things  consist  in  him. 

There  is  more  glory  under  the  eye  of  God,  in  the  sighs,  groans, 
and  mournings  of  poor  souls  filled  with  the  love  of  Christ,  after  the 
enjoyment  of  him  according  to  his  promises — in  their  fervent  prayers 
for  his  manifestation  of  himself  unto  them — in  the  refreshments  and 
unspeakable  joys  which  they  have  in  his  gracious  visits  and  embraces 
of  his  love^than  in  the  thrones  and  diadems  of  all  the  monarchs  on 
the  earth.  Nor  will  they  themselves  part  with  the  ineffable  satisfac- 
tions which  they  have  in  these  things,  for  all  that  this  world  can  do 
for  them  or  unto  them.  "  Mallem  ruere  cum  Christo,  quam  regnare 
cum  Cffisare."  These  things  have  not  only  rendered  prisons  and  dun- 
geons more  desirable  unto  them  than  the  most  goodly  palaces,  on 
future  accounts,  but  have  made  them  really  places  of  such  refresh- 
ment and  joys  as  men  shall  seek  in  vain  to  extract  out  of  all  the 
comforts  that  this  world  can  afford. 

O  curvse  in  terras  animse  et  ccBlestium  inanes  ! 

Many  there  are  who,  not  comprehending,  not  being  affected  with, 
that  divine,  spiritual  description  of  the  person  of  Christ  which  is  given 
us  by  the  Holy  Ghost  in  the  Scripture,  do  feign  unto  themselves  false 
representations  of  him  by  images  and  pictures,  so  as  to  excite  carnal 
and  coiTupt  affections  in  their  minds.  By  the  help  of  their  outward 
senses,  they  reflect  on  their  imaginations  the  shape  of  a  human  body, 
cast  into  postures  and  circumstances  dolorous  or  triumphant ;  and  so, 
by  the  working  of  their  fancy,  raise  a  commotion  of  mind  in  them- 
selves, which  they  suppose  to  be  love  unto  Christ.  But  all  these  idols 
are  teachers  of  lies.  The  true  beauty  and  amiableness  of  the  person 
of  Christ,  which  is  the  formal  object  and  cause  of  divine  love,  is  so 
far  from  being  represented  herein,  as  that  the  mind  is  thereby  wholly 
diverted  from  the  contemplation  of  it.  For  no  more  can  be  so  pic- 
tured unto  us  but  what  may  belong  unto  a  mere  man,  and  what  is 
arbitrarily  referred  unto  Christ,  not  by  faith,  but  by  corrupt  imagi- 
nation. 

The  beauty  of  the  person  of  Christ,  as  represented  in  the  Scripture, 


160  THE  PERSON  OF  CHRIST. 

consists  in  things  invisible  unto  the  eyes  of  flesh.  They  are  such  as 
no  hand  of  man  can  represent  or  shadow.  It  is  the  eye  of  faith  alone 
that  can  see  this  King  in  his  beauty.  What  else  can  contemplate  on 
the  uncreated  glories  of  his  divine  nature  ?  Can  the  hand  of  man 
represent  the  union  of  his  natures  in  the  same  person,  wherein  he  is 
peculiarly  amiable  ?  What  eye  can  discern  the  mutual  communica- 
tions of  the  properties  of  his  different  natures  in  the  same  person, 
which  depends  thereon,  whence  it  is  that  God  laid  down  his  life  for 
us,  and  purchased  his  church  with  his  own  blood  ?  In  these  things, 
O  vain  man  !  doth  the  loveliness  of  the  person  of  Christ  unto  the 
souls  of  believers  consist,  and  not  in  those  strokes  of  art  which  fancy 
hath  guided  a  skilful  hand  and  pencil  unto.  And  what  eye  of  flesh 
can  discern  the  inhabitation  of  the  Spirit  in  all  fulness  in  the  human 
nature  ?  Can  his  condescension,  his  love,  his  grace,  his  power,  his 
compassion,  his  ofiices,  his  fitness  and  ability  to  save  sinners,  be  deci- 
phered on  a  tablet,  or  engraven  on  wood  or  stone  ?  However  such 
pictures  may  be  adorned,  however  beautified  and  enriched,  they  are 
not  that  Christ  which  the  soul  of  the  spouse  doth  love ; — ^they  are  not 
any  means  of  representing  his  love  unto  us,  or  of  conveying  our  love 
unto  him ; — they  only  divert  the  minds  of  superstitious  persons  from 
the  Son  of  God,  unto  the  embraces  of  a  cloud,  composed  of  fancy  and 
imagination. 

Others  there  are  who  abhor  these  idols,  and  when  they  have  so 
done,  commit  sacrilege.  As  they  reject  images,  so  they  seem  to  do 
all  love  unto  the  person  of  Christ,  distinct  from  other  acts  of  obedi- 
ence, as  a  fond  imagination.  But  the  most  superstitious  love  unto 
Christ — that  is,  love  acted  in  ways  tainted  with  superstition — is  bet- 
ter than  none  at  all.  But  with  what  eyes  do  such  persons  read  the 
Scriptures  ?  With  what  hearts  do  they  consider  them  ?  What  do 
they  conceive  is  the  intention  of  the  Holy  Ghost  in  all  those  descrip- 
tions which  he  gives  us  of  the  person  of  Christ  as  amiable  and  desir- 
able above  all  things,  making  therewithal  a  proposal  of  him  unto  our 
affections — inciting  us  to  receive  him  by  faith,  and  to  cleave  unto  him 
in  love  ?  yea,  to  what  end  is  our  nature  endued  with  this  affection — 
unto  what  end  is  the  power  of  it  renewed  in  us  by  the  sanctification 
of  the  Holy  Spirit — if  it  may  not  be  fixed  on  this  most  proper  and 
excellent  object  of  it  ? 

This  is  the  foundation  of  our  love  unto  Christ — namely,  the  reve- 
lation and  proposal  of  him  unto  us  in  the  Scripture  as  altogether 
lovely.  The  discovery  that  is  made  therein  of  the  glorious  excellen- 
cies and  endowments  of  his  person — of  his  love,  his  goodness,  and 
grace — of  his  worth  and  work — is  that  which  engageth  the  affections 
of  believers  unto  him.  It  may  be  said,  that  if  there  be  such  a  pro- 
posal of  him  made  unto  all  promiscuously,  then  all  would  equally 


MOTIVES  TO  THE  LOVE  OF  CHRIST.  161 

discern  his  amiableness  and  be  affected  with  it,  who  assent  equally 
unto  the  truth  of  that  revelation.  But  it  hath  always  fallen  out 
otherwise.  In  the  days  of  his  flesh,  some  that  looked  on  him  could 
see  neither  "  form  nor  comeliness"  in  him  wherefore  he  should  bo 
desired  ;  others  saw  his  glory — "  glory  as  of  the  only-begotten  of 
the  Father,  full  of  grace  and  truth."  To  some  he  is  precious ;  unto 
others  he  is  disallowed  and  rejected — a  stone  which  the  builders 
refused,  when  others  brought  it  forth,  crying,  "  Grace,  grace  unto 
it ! "  as  the  head  of  the  comer.  Some  can  see  nothing  but  weakness 
in  him;  unto  others  the  wisdom  and  power  of  God  do  evidently 
shine  forth  in  him.  Wherefore  it  must  be  said,  that  notwithstanding 
that  open,  plain  representation  that  is  made  of  him  in  the  Scripture, 
unless  the  Holy  Spirit  gives  us  eyes  to  discern  it,  and  circumcise  our 
hearts  by  the  cutting  off  corrupt  prejudices  and  all  effects  of  unbe- 
lief, implanting  in  them,  by  the  efficacy  of  his  grace,  this  blessed 
affection  of  love  unto  him,  all  these  things  will  make  no  impression 
on  our  minds. 

As  it  was  with  the  people  on  the  giving  of  the  law,  notwithstand- 
ing all  the  great  and  mighty  works  which  God  had  wrought  among 
them,  yet  having  not  given  them  "  a  heart  to  perceive,  and  eyes  to 
see,  and  ears  to  hear" — which  he  affirms  that  he  had  not  done,  Deut. 
xxix.  4, — they  were  not  moved  unto  faith  or  obedience  by  them;  so 
is  it  in  the  preaching  of  the  gosi^el.  Notwithstanding  all  the  blessed 
revelation  that  is  made  of  the  excellencies  of  the  person  of  Christ 
therein,  yet  those  into  whose  hearts  God  doth  not  shine  to  give  the 
knowledge  of  his  glory  in  his  face,  can  discern  nothing  of  it,  nor  are 
their  hearts  affected  with  it. 

We  do  not,  therefore,  in  these  things,  follow  "  cunningly-devised 
fables."  We  do  not  indulge  unto  our  own  fancies  and  imaginations; — 
they  are  not  unaccountable  raptures  or  ecstasies  which  are  pretended 
unto,  nor  such  an  artificial  concatenation  of  thoughts  as  some  igno- 
rant of  these  things  do  boast  that  they  can  give  an  account  of  Our 
love  to  Christ  ariseth  alone  from  the  revelation  that  is  made  of  him 
in  the  Scripture — is  ingenerated,  regulated,  measured,  and  is  to  oe 
judged  thereby. 


CHAPTER  XIV. 

Motives  unto  the  Love  of  Christ. 

The  motives  unto  this  love  of  Christ  is  the  last  thing,  on  this 
head  of  our  religious  respect  unto  him,  that  I  shall  speak  unto. 
When  God  required  of  the  church  the  first  and  highest  act  of  reli- 


I  62  THE  PERSON  OF  CHRIST. 

gion,  the  sole  foundation  of  all  others — namely,  to  take  him  as  their 
God,  to  own,  believe,  and  trust  in  him  alone  as  such,  (which  is  wholly 
due  unto  him  for  what  he  is,  without  any  other  consideration  what- 
ever,)— yet  he  thought  meet  to  add  a  motive  unto  the  performance 
of  that  duty  from  what  he  had  done  for  them,  Exod.  xx.  2,  3.  The 
sense  of  the  first  command  is,  that  we  should  take  him  alone  for  our 
God ;  for  he  is  so,  and  there  is  no  other.  But  in  the  prescription 
of  this  duty  unto  the  church,  he  minds  them  of  the  benefits  which 
they  had  received  from  him  in  bringing  them  out  of  the  house  of 
bondage. 

God,  in  his  wisdom  and  grace,  ordereth  all  the  causes  and  reasons 
of  our  duty,  so  as  that  all  the  rational  powers  and  faculties  of  our 
souls  may  be  exercised  therein.  Wherefore  he  doth  not  only  pro- 
pose himself  unto  us,  nor  is  Christ  merely  proposed  unto  us  as  the 
proper  object  of  our  affections,  but  he  calls  us  also  unto  the  conside- 
ration of  all  those  things  that  may  satisfy  our  souls  that  it  is  the 
most  just,  necessary,  reasonable  and  advantageous  course  for  us  so 
to  fix  our  affections  on  him. 

And  these  considerations  are  taken  from  all  that  he  did  for  us, 
with  the  reasons  and  grounds  why  he  did  it.  We  love  him  princi- 
pally and  ultimately  for  what  he  is;  but  nextly  and  immediately  for 
what  he  did.  What  he  did  for  us  is  first  proposed  unto  us,  and  it  is 
that  which  our  souls  are  first  affected  withal.  For  they  are  originally 
acted  in  all  things  by  a  sense  of  the  want  which  they  have,  and  a 
desire  of  the  blessedness  which  they  have  not.  This  directs  them 
unto  what  he  hath  done  for  sinners;  but  that  leads  immediately 
unto  the  consideration  of  what  he  is  in  himself  And  when  our  love 
is  fixed  on  him  or  his  person,  then  all  those  things  wherewith,  from  a 
sense  of  our  oAvn  wants  and  desires,  we  were  first  affected,  become 
motives  unto  the  confirming  and  increasing  of  that  love.  This  is  the 
constant  method  of  the  Scripture ;  it  first  proposeth  unto  us  what  the 
Lord  Christ  hath  done  for  us,  especially  in  the  discharge  of  his  sacer- 
dotal office,  in  his  oblation  and  intercession,  with  the  benefits  which 
we  receive  thereby.  Hereby  it  leads  us  unto  his  person,  and  presseth 
the  consideration  of  all  other  things  to  engage  our  love  unto  him. 
See  Phil.  ii.  5-11,  with  chap.  iii.  8-11. 

Motives  unto  the  love  of  Christ  are  so  great,  so  many,  so  diffused 
through  the  whole  dispensation  of  God  in  him  unto  us,  as  that  they 
can  by  no  hand  be  fully  expressed,  let  it  be  allowed  ever  so  much 
to  enlarge  in  the  declaration  of  them ;  much  less  can  they  be  repre- 
sented in  that  short  discourse  whereof  but  a  very  small  part  is  allotted 
unto  their  consideration — such  as  ours  is  at  present.  The  studying, 
the  collection  of  them  or  so  many  of  them  as  we  are  able,  the  medi- 
tation on  them  and  improvement  of  them,  are  among  the  principal 


THE  ACTS  OF  CHRIST  MOTIVES  TO  THE  LOVE  OF  HIM.  163 

duties  of  our  whole  lives.  What  I  shall  offer  is  the  reduction  of  them 
unto  these  two  heads  :  1.  The  acts  of  Clirist,  which  is  the  substance 
of  them ;  and,  2.  The  spring  and  fountain  of  those  acts,  which  is 
the  hfe  of  them. 

1.  In  general  they  are  all  the  acts  of  his  mediatory  office,  with  all 
the  fruits  of  them,  whereof  we  are  made  partakers.  There  is  not  any 
thing  that  he  did  or  doth,  in  the  discharge  of  his  mediatory  office, 
from  the  first  susception  of  it  in  his  incarnation  in  the  womb  of  the 
blessed  Virgin  unto  his  present  mtercession  in  heaven,  but  is  an  effec- 
tual motive  unto  the  love  of  him ;  and  as  such  is  proposed  unto  us  in 
the  Scripture.  Whatever  he  did  or  doth  with  or  towards  us  in  the 
name  of  God,  as  the  king  and  prophet  of  the  church — whatever  he 
did  or  doth  with  God  for  us,  as  our  high  priest — it  all  speaks  this 
language  in  the  hearts  of  them  that  believe :  O  love  the  Lord  Jesus 
in  sincerity. 

The  consideration  of  what  Christ  thus  did  and  doth  for  us  is  inse- 
parable from  that  of  the  benefits  which  we  receive  thereby.  A  due 
mixture  of  both  these— of  what  he  did  for  us,  and  what  we  obtain 
thereby — compriseth  the  substance  of  these  motives :  "  Who  loved 
me,  and  gave  himself  for  me" — "  Who  loved  us,  and  washed  us  in  his 
own  blood,  and  made  us  kings  and  priests  unto  God  " — "  For  thou  wast 
slain,  and  hast  bought  us  unto  God  with  thy  blood."  And  both  these 
are  of  a  transcendent  nature,  requiring  our  love  to  be  so  also.  Who 
is  able  to  comprehend  the  glory  of  the  mediatory  actings  of  the  Son 
of  God,  in  the  assumption  of  our  nature — in  what  he  did  and  suffered 
therein?  And  for  us,  eye  hath  not  seen,  nor  ear  heard,  nor  can  it 
enter  into  the  heart  of  man  to  conceive,  what  we  receive  thereby. 
The  least  benefit,  and  that  obtained  by  the  least  expense  of  trouble  or 
charge,  deserveth  love,  and  leaveth  the  brand  of  a  crime  where  it  is 
not  so  entertained.  What,  then,  do  the  greatest  deserve,  and  those 
procured  by  the  greatest  expense — even  the  price  of  the  blood  of 
the  Son  of  God? 

If  we  have  any  faith  concerning  these  things,  it  will  produce  love, 
as  that  love  will  obedience.  Whatever  we  profess  concerning  them, 
it  springs  from  tradition  and  opinion,  and  not  from  faith,  if  it  engage 
not  our  souls  into  the  love  of  him.  The  frame  of  heart  which  ensues 
on  the  real  faith  of  these  things  is  expressed,  Ps.  ciii.  1-5,  "  Bless 
the  Lord,  0  my  soul ;  and  all  that  is  within  me,  bless  his  holy  name. 
Bless  the  Lord,  0  my  soul,  and  forget  not  all  his  benefits;  who 
forgiveth  all  thine  iniquities ;  who  healeth  all  thy  diseases ;  who 
redeemeth  thy  life  from  destruction ;  who  crowneth  thee  with  loving- 
kindness  and  tender  mercies;  who  satisfieth  thy  mouth  with  good 
things ;  so  that  thy  youth  is  renewed  like  the  eagle's."  Let  men 
pretend  what  tliey  will,  there  needs  no  greater,  no  other  evidence,  to 

VOL.  I.— 19 


164  THE  PERSON  OF  CHRIST. 

prove  tliat  any  one  doth  not  really  believe  the  tilings  that  are  reported 
in  the  Gospel,  concerning  the  mediatory  actings  of  Christ,  or  that  he 
hath  no  experience  in  his  o'wn  soul  and  conscience  of  the  fruits  and 
effects  of  them,  than  this — that  his  heart  is  not  engaged  by  them 
unto  the  most  ardent  love  towards  his  person. 

He  is  no  Christian  who  lives  not  much  in  the  meditation  of  the 
mediation  of  Christ,  and  the  especial  acts  of  it.  Some  may  more 
abound  in  that  work  than  others,  as  it  is  fixed,  formed  and  regular; 
some  may  be  more  able  than  others  to  dispose  their  thoughts  con- 
cerning them  into  method  and  order;  some  may  be  more  diligent 
than  others  in  the  observation  of  times  for  the  solemn  performance  of 
this  duty ;  some  may  be  able  to  rise  to  higlier  and  clearer  apprehen- 
sions of  them  than  others.  But  as  for  those,  the  bent  of  whose  minds 
doth  not  lie  towards  thoughts  of  them — whose  hearts  are  not  on  all 
occasions  retreating  unto  the  remembrance  of  them — who  embrace 
not  all  opportunities  to  call  them  over  as  they  are  able — on  what 
grounds  can  they  be  esteemed  Christians?  how  do  they  live  by  the 
faith  of  the  Son  of  God?  Are  the  great  things  of  the  Gospel,  of  the 
mediation  of  Christ,  proposed  unto  us,  as  those  which  we  may  think 
of  when  Ave  have  nothing  else  to  do,  that  we  may  meditate  upon  or 
neglect  at  our  pleasure — as  those  wherein  our  concernment  is  so  small 
as  that  they  must  give  place  unto  all  other  occasions  or  diversions 
whatever?  Nay;  if  our  minds  are  not  filled  with  these  things — if 
Christ  doth  not  dwell  plentifully  in  our  hearts  by  faith — if  our  souls 
are  not  possessed  with  them,  and  in  their  whole  inward  frame  and 
constitution  so  cast  into  this  mould  as  to  be  led  by  a  natural  com- 
placency unto  a  converse  with  them — we  are  strangers  unto  the  life 
of  faith.  And  if  we  are  thus  conversant  about  these  things,  they  will 
engage  our  hearts  into  the  love  of  the  person  of  Christ.  To  suppose 
the  contrary,  is  indeed  to  deny  the  truth  and  reality  of  them  all,  and 
to  turn  the  Gospel  into  a  fable. 

Take  one  instance  from  among  the  rest — namely,  his  death.  Hath 
he  the  heart  of  a  Christian,  who  doth  not  often  meditate  on  the  death 
of  his  Saviour,  who  doth  not  derive  his  life  from  it?  Who  can  look 
into  the  Gospel  and  not  fix  on  those  lines  which  either  immediately 
and  directly,  or  through  some  other  paths  of  divine  grace  and  wis- 
dom, do  lead  him  thereunto?  And  can  any  have  believing  thoughts 
concerning  the  death  of  Christ,  and  not  have  his  heart  affected  with 
ardent  love  unto  his  person  ?  Christ  in  the  Gospel  "  is  evidently  set 
forth,  crucified"  before  us.  Can  any  by  the  eye  of  faith  look  on  this 
bleeding,  dying  Redeemer,  and  suppose  love  unto  his  person  to  be 
nothing  but  the  work  of  fancy  or  imagination?  They  know  the  con- 
trary, who  "  ahvays  bear  aboiit  in  the  body  the  dying  of  the  Loi'd 
Jesus,"  as  the  apostle  speaks,  2  Cor.  iv.  10.    As  his  whole  "  name,"  in 


LOVE  TO  CHRIST  PROMPTED  BY  HIS  LOVE  TO  US.      165 

all  that  lie  did,  is  "  as  ointment  poured  forth,"  for  which  "  the  virgins 
love  him,"  Cant.  i.  3, — so  this  precious  perfume  of  his  death  is  that 
wherewith  their  hearts  are  ravished  in  a  peculiar  manner. 

Again :  as  there  can  be  no  faith  in  Christ  where  there  is  no  love 
unto  him  on  the  account  of  his  mediatory  acts;  so,  where  it  is  not, 
the  want  of  it  casteth  persons  under  the  highest  guilt  of  ingratitude 
that  our  nature  is  liable  unto.  The  highest  aggravation  of  the  sin  of 
angels  was  their  ingratitude  unto  their  Maker.  For  whereas,  by  his 
mere  will  and  pleasure,  they  were  stated  in  the  highest  excellency, 
pre-eminence,  and  dignity,  that  he  thought  good  to  communicate 
unto  any  creatures — or,  it  may  be,  that  any  mere  created  nature  is 
capable  of  in  itself — ^they  were  unthankful  for  what  they  had  so  received 
from  undeserved  goodness  and  bounty;  and  so  cast  themselves  into 
everlasting  ruin.  But  yet  the  sin  of  men,  in  their  ingratitude  towards 
Christ  on  the  account  of  what  he  hath  done  for  them,  is  attended 
with  an  aggravation  above  that  of  the  angels.  For  although  the 
angels  were  originally  instated  in  that  condition  of  dignity  which  in 
this  world  we  cannot  attain  unto,  yet  were  they  not  redeemed  and 
recovered  from  misery  as  we  are. 

In  all  the  crowd  of  evil  and  wicked  men  that  the  world  is  pestered 
withal,  there  are  none,  by  common  consent,  so  stigmatized  for  unwoi'thy 
villany,  as  those  who  are  signally  ungrateful  for  singular  benefits.  If 
persons  are  unthankful  unto  them,  if  they  have  not  the  highest  love 
for  them,  who  redeem  them  from  ignominy  and  death,  and  instate 
them  in  a  plentiful  inheritance,  (if  any  such  instances  may  be  given,) 
and  that  with  the  greatest  expense  of  labour  and  charge ; — mankind, 
without  any  regret,  doth  tacitly  condemn  them  unto  greater  miseries 
than  those  which  they  were  delivered  from.  What,  then,  will  be  the 
condition  of  them  whose  hearts  are  not  so  affected  with  the  media- 
tion of  Christ  and  the  fruits  of  it,  as  to  engage  the  bes-t,  the  choicest 
of  their  affections  unto  him !  The  gospel  itself  will  be  "  a  savour  of 
death  "  unto  such  ungi-ateful  wretches. 

2.  That  which  the  Scripture  principally  insisteth  on  as  the  motive 
of  our  love  unto  Christ,  is  his  love  unto  us — which  was  the  principle 
of  all  his  mediator}^  actings  in  our  behalf 

Love  is  that  jewel  of  human  nature  which  commands  a  valuation 
wherever  it  is  found.  Let  other  circumstances  be  what  they  will, 
whatever  distances  between  persons  may  be  made  by  them,  yet  real 
love,  where  it  is  evidenced  so  to  be,  is  not  despised  by  any  but  such 
as  degenerate  into  profligate  brutality.  If  it  be  so  stated  as  that  it 
can  produce  no  outward  effects  advantageous  unto  them  that  are  be- 
loved, yet  it  commands  a  respect,  as  it  were,  whether  vre  will  or  no, 
and  some  return  in  its  own  kind.  Especially  it  doth  so  if  it  be  alto- 
gether undeserved,  and  so  evidenceth  itself  to  proceed  fi  om  a  good- 


166  THE  PERSON  OF  CHRIST. 

ness  of  nature,  and  an  inclination  unto  the  good  of  them  on  whom  it 
is  fixed.  For,  whereas  the  essential  nature  of  love  consisteth  in  willing 
good  unto  them  that  are  beloved — where  the  act  of  the  will  is  real, 
sincere,  and  constantly  exercised,  without  any  defect  of  it  on  our  part, 
no  restraints  can  possibly  be  put  upon  our  minds  from  going  out  in 
some  acts  of  love  again  upon  its  account,  unless  all  their  faculties  are 
utterly  depraved  by  habits  of  brutish  and  filthy  lusts.  But  when 
this  love,  which  is  thus  undeserved,  doth  also  abound  in  effects  trouble- 
some and  chargeable  in  them  in  whom  it  is,  and  highly  beneficial 
unto  them  on  whom  it  is  placed — if  there  be  any  such  affection  left  in 
the  nature  of  any  man,  it  will  prevail  unto  a  reciprocal  love.  And 
all  these  things  are  found  in  the  love  of  Christ,  unto  that  degree  and 
height  as  nothing  parallel  unto  it  can  be  found  in  the  whole  creation. 
I  shall  briefly  speak  of  it  under  two  general  heads. 

(1".)  The  sole  spring  of  all  the  mediatory  actings  of  Christ,  both  ml 
the  susception  of  our  nature  and  in  all  that  he  did  and  suffered  therein,! 
was  his  own  mere  love  and  grace,  working  by  pity  and  compassion. 
It  is  true,  he  undertook  this  work  principally  with  respect  unto  the] 
glory  of  God,  and  out  of  love  unto  him.     But  with  respect  unto  us,f 
his  only  motive  unto  it  was  his  abundant,  overflowing  love.     And  this! 
is  especially  remembered  unto  us  in  that  instance  wherein  it  carried] 
him  through  the  greatest  difficulties — namely,  in  his  death  and  thej 
oblation  of  himself  on  our  behalf,  Gal.  ii.  20;   Ej)h.  v.  2,  25,  26  ^ 
1  John  iii.  1 6 ;  Rev.  i.  5,  6.     This  alone  inclined  the  Son  of  God  tc 
undertake  the  glorious  work  of  our  redemption,  and  carried  hir 
through  the  death  and  dread  which  he  underwent  in  the  accomplish- 
ment of  it. 

Should  I  engage  into  the  consideration  of  this  love  of  Christ,  whicl 
was  the  great  means  of  conveying  all  the  effects  of  divine  wisdoi 
and  grace  unto  the  church, — that  glass  which  God  chose  to  represent 
himself  and  all  his  goodness  in  unto  believers, — that  spirit  of  life  in 
the  wheel  of  all  the  motions  of  the  person  of  Christ  in  the  redemption 
of  the  church  unto  the  eternal  glory  of  God,  his  own  and  that  of  his 
redeemed  also, — that  mirror  wherein  the  holy  angels  and  blessed 
saints  shall  for  ever  contemplate  the  divine  excellencies  in  their  suit- 
able operations; — I  must  now  begin  a  discourse  much  larger  than 
that  which  I  have  passed  through.  But  it  is  not  suited  unto  my  pre- 
sent design  so  to  do.  Nor,  considering  the  gromng  apprehensions 
of  many  about  the  person  of  Christ,  which  are  utterly  destructive  of 
the  whole  nature  of  that  love  which  we  ascribe  unto  him,  do  I  know 
how  soon  a  more  distinct  explication  and  defence  of  it  may  be  called 
for.     And  this  cause  will  not  be  forsaken. 

They  know  nothing  of  the  life  and  power  of  the  gospel,  nothing  of 
the  reality  of  the  grace  of  God,  nor  do  they  believe  aright  one  article 


LOVE  TO  CHRIST  PROMPTED  BY  HIS  LOVE  TO  US.  1G7 

of  the  Christian  faith,  whose  hearts  are  not  sensible  of  the  love  of 
Christ  herein  ;  nor  is  he  sensible  of  the  love  of  Christ,  whose  affec- 
tions are  not  thereon  drawn  out  unto  him.  I  say,  they  make  a  pa- 
geant of  religion, — a  fable  for  the  theatre  of  the  world, — a  business  of 
fancy  and  opinion, — whose  hearts  are  not  really  affected  with  the  love 
of  Christ,  in  the  susception  and  discharge  of  the  work  of  mediation, 
so  as  to  have  real  and  spiritually-sensible  affections  for  him.  Men 
may  babble  things  which  they  have  learned  by  rote ;  they  have  no  real 
acquaintance  with  Christianity,  who  imagine  that  the  placing  of  the 
most  intense  affections  of  our  souls  on  the  person  of  Christ — the  lov- 
ing him  with  all  our  hearts  because  of  his  love — our  being  overcome 
thereby  until  we  are  sick  of  love — the  constant  motions  of  our  souls 
towards  him  with  delight  and  adherence — are  but  fancies  and  imagi- 
nations. I  renounce  that  religion,  be  it  whose  it  will,  that  teacheth, 
insinuateth,  or  giveth  countenance  unto,  such  abominations.  That 
doctrine  is  as  discrepant  from  the  Gospel  as  the  Alkoran — as  contrary 
to  the  experience  of  believers  as  what  is  acted  in  and  by  the  devils — 
which  instructs  men  unto  a  contempt  of  the  most  fervent  love  unto 
Christ,  or  casts  reflections  upon  it.  I  had  rather  choose  my  eternal 
lot  and  portion  with  the  meanest  believer,  who,  being  effectually  sen- 
sible of  the  love  of  Christ,  spends  his  days  in  mourning  that  he  can 
love  him  no  more  than  he  finds  himself  on  his  utmost  endeavours  for 
the  discharge  of  his  duty  to  do,  than  with  the  best  of  them,  whose 
vain  speculations  and  a  false  pretence  of  reason  puff  them  up  unto  a 
contempt  of  these  things. 

(2.)  This  love  of  Christ  unto  the  church  is  singular  in  all  those 
qualifications  which  render  love  obliging  unto  reciprocal  affections. 
It  is  so  in  its  reality.  There  can  be  no  love  amongst  men,  but  will 
derive  something  from  that  disorder  which  is  in  their  affections  in 
their  highest  actings.  But  the  love  of  Christ  is  pure  and  absolutely 
free  from  any  alloy.  There  cannot  be  the  least  suspicion  of  anything 
of  self  in  it.  And  it  is  absolutely  undeserved.  Nothing  can  be  found 
amongst  men  that  can  represent  or  exemplify  its  freedom  from  any 
desert  on  our  part.  The  most  candid  and  ingenuous  love  amongst 
us  is,  when  we  love  another  for  his  worth,  excellency,  and  usefulness, 
though  we  have  no  singular  benefit  of  them  ourselves ;  but  not  the . 
least  of  any  of  these  things  were  found  in  them  on  whom  he  set  his 
love,  until  they  were  wrought  in  them,  as  effects  of  that  love  which 
he  set  upon  them. 

Men  sometimes  may  rise  up  unto  such  a  high  degree  and  instance 
in  love,  as  that  they  will  even  die  for  one  another ;  but  then  it  must 
be  on  a  superlative  esteem  which  they  have  of  their  worth  and  merit. 
It  may  be,  saith  the  apostle,  treating  of  the  love  of  Christ,  and  of  God 
in  him,  that  "  for  a  good  man  some  would  even  dare  to  die/'  Rom. 


J  68  THE  PERSON  OF  CHRIST. 

V.  7.  It  must  be  for  a  good  man — one  wlio  is  justly  esteemed  "com- 
muue  bonum,"  a  public  good  to  mankind — one  whose  benignity  is 
ready  to  exercise  loving-kindness  on  all  occasions,  which  is  the  estate 
of  a  good  man  ; — peradventure  some  would  even  dare  to  die  for  such 
a  man.  This  is  the  height  of  what  love  among  men  can  rise  unto  ; 
and  if  it  hath  been  instanced  in  any,  it  hath  been  accompanied  with 
an  open  mixture  of  vain-glory  and  desire  of  renown.  But  the  Lord 
Clnist  placed  his  love  on  us,  that  love  from  whence  he  died  for  us, 
when  we  were  sinners  and  ungodly  ;  that  is,  every  thing  which  might 
render  us  unamiable  and  undeserving.  Though  we  were  as  deformed 
as  sin  could  render  us,  and  more  deeply  indebted  than  the  whole 
creation  could  pay  or  answer,  yet  did  he  fix  his  love  upon  us,  to  free 
us  from  that  condition,  and  to  render  us  meet  for  the  most  intimate 
society  with  himself.  Never  was  there  love  which  had  such  effects — 
which  cost  him  so  dear  in  whom  it  was,  and  proved  so  advantageous 
unto  them  on  whom  it  was  placed.  In  the  pursuit  of  it  he  underwent 
everything  that  is  evil  in  his  own  person,  and  v^e  receive  everything 
that  is  good  in  the  favour  of  God  and  eternal  blessedness. 

On  the  account  of  tliese  things,  the  apostle  aseribeth  a  constraining 
power  unto  the  love  of  Clnist,  2  Cor.  v.  14.  And  if  it  constraineth 
us  unto  any  return  unto  him,  it  doth  so  unto  that  of  love  in  the  first 
place.  For  no  suitable  return  can  be  made  for  love  but  love,  at  least 
not  without  it.  As  love  cannot  be  piirchased — "  For  if  a  man  would 
give  all  the  substance  of  his  house  for  love,  it  would  utterly  be  con- 
temned," Cant.  viii.  7, — so  if  a  man  would  give  all  the  world  for  a 
requital  of  love,  without  love  it  would  be  despised.  To  fancy  that  all 
the  love  of  Christ  unto  us  consists  in  the  precepts  and  promises  of  the 
Gospel,  and  all  our  love  unto  him  in  the  observance  of  his  commands, 
without  a  real  love  in  him  unto  our  persons,  like  that  of  a  "  husband 
unto  a  wife,"  Eph.  v.  25,  26,  or  a  holy  affection  in  our  hearts  and 
minds  unto  his  person,  is  to  overthrow  the  whole  power  of  religion — 
to  despoil  it  of  its  life  and  soul,  leaving  nothing  but  the  carcase  of  it. 

This  love  unto  Christ,  and  unto  God  in  him,  because  of  his  love 
unto  us,  is  the  principal  instance  of  divine  love,  the  touchstone  of  its 
reality  and  sincerity.  Whatever  men  may  boast  of  their  affectionate 
endcannents  unto  the  divine  goodness,  if  it  be  not  founded  in  a  sense 
of  this  love  of  Christ,  and  the  love  of  God  in  him,  they  are  but  empty 
notions  they  flourish  withal,  and  their  deceived  hearts  feed  upon  ashes. 
It  is  in  Christ  alone  that  God  is  declared  to  be  love ;  without  an  appre- 
hension whereof  none  can  love  him  as  they  ought.  In  him  alone 
that  infinite  goodness,  which  is  the  peculiar  object  of  divine  love,  is 
truly  represented  unto  us,  without  any  such  deceiving  phantasms  as 
the  workings  of  fancy  or  depravation  of  reason  may  impose  upon  us. 
And  on  him  doth  the  saving  communication  of  aU  the  effects  of  it 


CONFORMITY  TO  CHUIST.  169 

depend.  And  an  infinite  condescension  is  it  in  tlie  holy  God,  so  to 
express  liis  "  glory  in  the  face  of  Jesus  Cliiist,"  or  to  propose  himself 
as  the  object  of  our  love  in  and  through  him.  Fox  considering  our 
weakness  as  to  an  immediate  comprehension  of  tlie  infinite  excellen- 
cies of  the  divine  nature,  or  to  bear  the  rays  of  his  resplendent  gloiy, 
seeing  none  can  see  his  face  and  live,  it  is  the  most  adorable  effect  of 
divine  wsdom  and  grace,  that  we  are  admitted  unto  the  contempla- 
tion of  tiiem  in  the  person  of  Jesus  Christ. 

There  is  yet  farther  evidence  to  be  given  of  this  love  unto  the 
person  of  Christ,  from  all  those  blessed  effects  of  it  which  are  de- 
clared in  the  Scripture,  and  whereof  believers  have  the  experience  in 
themselves.  But  something  I  have  spoken  concerning  them  formerly, 
in  my  discourse  about  communion  with  God;  and  the  nature  of  the 
present  design  will  not  admit  of  enlargement  upon  them. 


CHAPTER  XV. 

Confoi'mity  unto  Christ,  and  Following  his  Example. 

III.  The  tlihd  thing  proposed  to  declare  the  use  of  the  person  of 
Christ  in  religion,  is  that  conformity  which  is  requhed  of  us  unto 
him.  This  is  the  great  design  and  projection  of  all  believers.  Every 
one  of  them  hath  the  idea  or  image  of  Christ  in  his  mind,  in  the 
eye  of  faith,  as  it  is  represented  unto  him  in  the  glass  of  the  Gospel: 
Triv  do^av  Kvplou  Tcaro-'^rpi^c/ji.ivot  x.  r.  X.,  2  Cor.  iii.  18.  We  behold  his 
glory  "  in  a  glass,"  which  implants  the  image  of  it  on  our  minds. 
And  hereby  the  mind  is  transformed  into  the  same  image,  made  like 
unto  Christ  so  represented  unto  us — which  is  the  conformity  we 
speak  of  Hence  every  true  believer  hath  his  heart  under  the  con- 
duct of  an  habitual  inclination  and  desire  to  be  like  unto  Christ. 
And  it  were  easy  to  demonstrate,  that  where  this  is  not,  there  is 
neither  faith  nor  love.  Faith  will  cast  the  soul  into  the  form  or 
frame  of  the  thing  believed,  Rom.  vi.  17.  And  all  sincere  love 
worketh  an  assimilation.  Wherefore  the  best  evidence  of  a  real 
principle  of  the  life  of  God  in  any  soul — of  the  sincerity  of  faith,  love, 
and  obedience — is  an  mterual  cordial  endeavour,  operative  on  all 
occasions,  after  conformity  unto  Jesus  Christ. 

There  are  two  parts  of  the  duty  proposed.  The  fii'st  respects  the 
internal  grace  and  Itoliness  of  the  human  nature  of  Christ ;  the 
other,  his  example  in  duties  of  obedience.  And  both  of  them — both 
materially  as  to  the  things  wherein  they  consist,  and  fomially  as  they 
were  his  or  in  him — belong  unto  the  constitution  of  a  true  disciple. 

In  the  first  place,  Internal  conformity  unto  his  habitual  grace  and 


170  THE  PERSON  OF  CHRIST. 

holiness  is  the  fundamental  design  of  a  Christian  life.  That  which 
is  the  best  without  it  is  a  pretended  imitation  of  his  example  in 
outward  duties  of  obedience.  I  call  it  pretended,  because  where  the 
first  design  is  wanting,  it  is  no  more  but  so ;  nor  is  it  acceptable  to 
Christ  nor  approved  by  him.  And  therefore  an  attempt  unto  that 
end  hath  often  issued  in  formality,  hypocrisy,  and  superstition.  I 
shall  therefore  lay  down  the  grounds  of  this  design,  the  nature  of  it, 
and  the  means  of  its  pursuit. 

1.  God,  in  the  human  nature  of  Christ,  did  perfectly  renew  that 
blessed  image  of  his  on  our  nature  which  we  lost  in  Adam,  vnth.  an 
addition  of  many  glorious  endowments  which  Adam  was  not  made 
partaker  of  God  did  not  renew  it  in  his  nature  as  though  that  por- 
tion of  it  whereof  he  was  partaker  had  ever  been  destitute  or  deprived 
of  it,  as  it  is  with  the  same  nature  in  all  other  persons.  For  he 
derived  not  his  nature  from  Adam  in  the  same  way  that  we  do;  nor 
was  he  ever  in  Adam  as  the  public  representative  of  our  nature,  as  we 
were.  But  our  nature  in  him  had  the  image  of  God  implanted  in  it, 
which  was  lost  and  separated  from  the  same  nature  in  all  other  in- 
stances of  its  subsistence.  "  It  pleased  the  Father  that  in  him  should 
all  fulness  dwell," — that  he  should  be  "  full  of  gTace  and  truth,"  and 
"  in  all  things  have  the  pre-eminence."  But  of  these  gracious  endow- 
ments of  the  human  nature  of  Christ  I  have  discoursed  elsewhere. 

2.  One  end  of  God  in  filling  the  human  nature  of  Christ  with  all 
grace,  in  implantmg  his  glorious  image  upon  it,  was,  that  he  might 
in  him  propose  an  example  of  what  he  would  by  the  same  grace  renew 
us  unto,  and  what  we  ought  in  a  way  of  duty  to  labour  after.  The 
fulness  of  grace  was  necessary  unto  the  human  nature  of  Christ,  fi-om 
its  hypostatical  union  with  the  Son  of  God.  For  whereas  therein 
the  "  fulness  of  the  Godhead  dwelt  in  him  bodily,"  it  became  to  ciyiov, 
a  "  holy  thing,"  Luke  i.  35.  It  was  also  necessary  unto  him,  as  unto 
his  own  obedience  in  the  flesh,  wherein  he  fulfilled  all  righteousness, 
"  did  no  sin,  neither  was  guile  found  in  his  mouth,"  1  Peter  ii.  22. 
And  it  was  so  unto  the  discharge  of  the  office  he  undertook;  for 
"  such  an  high  priest  became  us,  who  is  holy,  harmless,  undefiled, 
and  separate  from  sinners,"  Heb.  vii.  26.  Howbeit,  the  infinite 
wisdom  of  God  had  this  farther  design  in  it  also, — namely,  that  he 
might  be  the  pattern  and  example  of  the  renovation  of  the  image  of 
God  in  us,  and  of  the  glory  that  doth  ensue  thereon.  He  is  in  the 
eye  of  God  as  the  idea  of  what  he  intends  in  us.  in  the  communica- 
tion of  grace  and  glory;  and  he  ought  to  be  so  in  ours,  as  unto  all 
that  we  aim  at  in  a  way  of  duty. 

He  hath  "  predestinated  us  to  be  conformed  unto  the  image  of  his 
Son,  that  he  might  be  the  first-born  among  many  brethren,"  Rom. 
viii  29.     In  the  collation  of  all  grace  on  Christ,  God  designed  to 


CONFORMITY  TO  CHRIST.  171 

make  him  "the  first-born  of  many  brethren;"  that  is,  not  only  to 
give  him  the  power  and  authority  of  the  first-born,  with  the  trust  of 
the  whole  inheritance  to  be  communicated  unto  them,  but  also  as  the 
example  of  what  he  would  bring  them  unto.  "  For  both  he  that 
sanctifieth  and  they  that  are  sanctified  are  all  of  one :  for  which  cause 
he  is  not  ashamed  to  call  them  brethren,"  Heb.  ii.  11.  It  is  Christ 
who  sanctifieth  believers ;  yet  is  it  from  God,  who  first  sanctified  him, 
that  he  and  they  might  be  of  one,  and  so  become  brethren,  as  bearing 
the  image  of  the  same  Father.  God  designed  and  gave  unto  Christ 
grace  and  glory;  and  he  did  it  that  he  might  be  the  prototype  of 
what  he  desigTied  unto  us,  and  would  bestow  upon  us.  Hence  the 
apostle  shows  that  the  effect  of  this  predestination  to  conformity  unto 
the  image  of  the  Son  is  the  communication  of  all  effectual,  saving 
grace,  with  the  glory  that  ensues  thereon,  Rom.  viii.  30,  "  Moreover, 
whom  he  did  predestinate,  them  he  also  called ;  and  whom  he  called, 
them  he  also  justified;  and  whom  he  justified,  them  he  also  glorified." 
Th(3  great  design  of  God  in  his  gi-ace  is,  that  as  we  have  borne  the 
"  image  of  the  first  Adam  "  in  the  depravation  of  our  natures,  so  we 
should  bear  the  "image  of  the  second  "  in  their  renovation.  "As  we 
have  borne  the  image  of  the  earthy,"  so  "  we  shall  bear  the  image 
of  the  heavenly,"  1  Cor.  xv.  49.  And  as  he  is  the  pattern  of  all  our 
graces,  so  he  is  of  glory  also.  All  our  glory  will  consist  in  our  being 
"made  hke  unto  him;"  which,  what  it  is,  doth  not  as  yet  appear, 
1  John  iii.  2.  For  "he  shall  change  our  vile  body,  that  it  may 
be  fashioned  like  unto  his  glorious  body,"  Phil.  iii.  21.  Wherefore 
the  fulness  of  grace  was  bestowed  on  the  human  nature  of  Christ,  an(^ 
the  image  of  God  gloriously  implanted  thereon,  that  it  might  be  the 
prototype  and  example  of  what  the  church  was  through  him  to  be 
made  partaker  of  That  which  God  intends  for  us  in  the  internal 
communication  of  his  grace,  and  in  the  use  of  all  the  ordinances  of 
the  church,  is,  that  we  may  come  unto  the  "measure  of  the  sta- 
ture of  the  fulness  of  Christ,"  Eph.  iv.  13.  There  is  a  fulness  of  all 
grace  in  Christ.  Hereunto  are  we  to  be  brought,  according  to  the 
measure  that  is  designed  unto  every  one  of  us.  "  For  unto  every  one 
of  us  is  given  grace,  according  to  the  measure  of  the  gift  of  Christ," 
verse  7.  He  hath,  in  his  sovereign  grace,  assigned  different  mea- 
sures unto  those  on  whom  he  doth  bestow  it.  And  therefore  it  is 
called  "  the  stature,"  because  as  we  grow  gradually  unto  it,  as  m.en  do 
unto  their  just  stature ;  so  there  is  a  variety  in  what  we  attain  unto, 
as  there  is  in  the  statures  of  men,  who  are  yet  all  perfect  in  their 
proportion. 

3.  This  image  of  God  in  Christ  is  represented  imto  us  in  the  Gospel. 
Being  lost  from  our  nature,  it  was  utterly  impossible  we  should  have 
any  just  comprehension  of  it.     There  could  be  no  steady  notion  of 


172  THE  PERSON  OF  CHRIST. 

the  image  of  God,  until  it  was  renewed  and  exemplified  in  the  human 
nature  of  Christ.  And  thereon,  without  the  knowledge  of  him,  the 
wisest  of  men  have  taken  those  things  to  render  men  most  like  unto 
God  which  were  adverse  unto  him.  Such  were  the  most  of  those 
things  which  the  heathens  adored  as  heroic  virtues.  But  being  per- 
fectly exemplified  in  Christ,  it  is  now  plainly  represented  unto  us  in 
the  Gospel.  Therein  with  open  face  we  behold,  as  in  a  glass,  the  gloiy 
of  the  Lord,  and  are  changed  into  the  same  image,  2  Cor.  iii.  18. 
The  veil  being  taken  away  from  divine  revelations  by  the  doctrine  of 
the  Gospel,  and  from  our  hearts  "  by  the  Lord  the  Spirit,"  we  behold 
the  image  of  God  in  Christ  with  open  face ;  which  is  the  principal 
means  of  our  being  transformed  into  it.  The  Gospel  is  the  declara- 
tion of  Christ  unto  us,  and  the  glory  of  God  in  him ;  as  unto  many 
other  ends,  so  in  especial,  that  we  might  in  him  behold  and  contem- 
plate that  image  of  God  we  are  gradually  to  be  renewed  into.  Hence, 
we  are  so  therein  to  learn  the  truth  as  it  is  in  Jesus,  as  to  be  "  renewed 
in  the  spirit  of  our  mind,"  and  to  "  put  on  the  new  man,  which  after 
God  is  created  in  righteousness  and  true  holiness,"  Eph.  iv.  20, 23, 24, — 
that  is,  "  renewed  after  the  image  of  him  who  created  him,"  Col.  iii.  10. 

4.  It  is,  therefore,  evident  that  the  life  of  God  in  us  consists  in 
conformity  unto  Christ ;  nor  is  the  Holy  Spirit,  as  the  principal  and 
efficient  cause  of  it,  given  unto  us  for  any  other  end  but  to  unite  us 
unto  him,  and  make  us  like  him.  Vf  herefore,  the  original  Gospel 
duty,  which  animates  and  rectifies  all  others,  is  a  design  for  confor- 
mity unto  Christ  in  all  the  gracious  principles  and  qualifications  of 
his  holy  soul,  wherein  the  image  of  God  in  him  doth  consist.  As  he 
is  the  prototype  and  exemplar  in  the  eye  of  God  for  the  communi- 
cation of  all  grace  unto  us,  so  he  ought  to  be  the  great  example  in 
the  eye  of  our  faith  in  aU  our  obedience  unto  God,  in  our  comj^liance 
with  all  that  he  requireth  of  us. 

God  himself,  or  the  divine  nature  in  its  holy  perfections,  is  the 
ultimate  object  and  idea  of  our  transforaiation  in  the  renewing  of 
our  minds.  And,  therefore,  under  the  Old  Testament,  before  the 
incarnation  of  the  Son,  he  proposed  his  own  holiness  immediately 
as  the  pattern  of  the  church  :  "  Be  ye  holy,  for  the  Lord  your  God 
is  holy,"  Lev.  xi.  44,  xix.  2,  xx.  26.  But  the  law  made  nothing  per- 
fect. For  to  complete  this  great  injunction,  there  was  yet  wanting 
an  express  example  of  the  holiness  required ;  which  is  not  given  us 
but  in  him  who  is  "  the  first-bom,  the  image  of  the  invisible  God." 

There  was  a  notion,  even  among  the  philosophers,  that  the  prin- 
cipal endeavour  of  a  wise  man  was  to  be  like  unto  God.  But  in  the 
improvement  of  it,  the  best  of  them  fell  into  foolish  and  proud 
imaginations.  Howbeit,  the  notion  itself  was  the  principal  beam  of 
our  'pri'inigenial  light,  the  best  relic  of  our  natural  perfections ;  and 


CONFORMITY  TO  CHRIST.  lv'3 

tliose  who  are  not  some  way  under  the  power  of  a  design  to  be  like 
unto  God  are  every  way  like  unto  the  devil.  But  those  persons 
who  had  nothing  but  the  absolute  essential  properties  of  the  divine 
nature  to  contemplate  on  in  the  light  of  reason,  failed  all  of  them, 
botli  in  the  notion  itself  of  confonnity  unto  God,  and  especially  in 
the  practical  improvement  of  it.  Whatever  men  may  fancy  to  the 
contrary,  it  is  the  design  of  the  apostle,  in  sundry  places  of  his  -svrit- 
ings,  to  prove  that  they  did  so,  especially  Rom.  i. ;  1  Cor.  i.  Where- 
fore, it  was  an  infinite  condescension  of  divine  Vvdsdom  and  grace, 
gloriously  to  implant  that  image  of  his  which  we  are  to  endeavour 
conformity  unto  in  the  human  nature  of  Christ,  and  then  so  fully 
to  represent  and  propose  it  unto  us  in  the  revelation  of  the  Gospel. 

The  infinite  perfections  of  God,  considered  absolutely  in  them- 
selves, are  accompanied  with  such  an  incomprehensible  glory  as  it  is 
hard  to  conceive  how  they  are  the  object  of  our  imitation.  But  the 
representation  that  is  made  of  them  in  Christ,  as  the  image  of  the 
invisible  God,  is  so  suited  to  the  renewed  faculties  of  our  souls,  so 
congenial  unto  the  new  creature  or  the  gracious  principle  of  spiritual 
life  in  us,  that  the  mind  can  dwell  on  the  contemplation  of  them, 
and  he  thereby  transformed  into  the  same  image. 

Herein  lies  much  of  the  life  and  power  of  Christian  religion,  as  it 
resides  in  the  souls  of  men.  This  is  the  prevailing  design  of  the 
minds  of  them  that  truly  beheve  the  Gospel ;  they  would  in  all  things 
be  like  unto  Jesus  Christ.  And  I  shall  briefly  show — (1.)  What  is 
required  hereunto ;  and,  (2.)  What  is  to  be  done  in  a  way  of  duti/ 
for  the  attaining  that  end. 

(1.)  A  spiritual  light,  to  discern  the  beauty,  glory,  and  amiable- 
ness  of  grace  in  Christ,  is  required  hereunto.  We  can  have  no  real 
design  of  conformity  unto  him,  unless  we  have  their  eyes  who  "  be- 
held liis  glory,  the  glory  of  the  only-begotten  of  the  Father,  full  of 
grace  and  truth,"  John  i.  1-i.  Nor  is  it  enough  tliat  we  seem  to 
discern  the  glory  of  his  person,  unless  we  see  a  beauty  and  excellency 
in  every  grace  that  is  in  him.  "  Learn  of  me,"  saith  he;  "  for  1  am 
meek  and  lowly  in  heart,"  Matt.  xi.  29.  If  we  are  not  able  to  dis- 
cern an  excellency  in  meekness  and  lowliness  of  heart,  (as  they  are 
things  generally  despised,)  how  shall  we  sincerely  endeavour  after 
conformity  unto  Christ  in  them  ?  The  like  may  be  said  of  all  his 
other  gracious  qualifications.  His  zeal,  his  patience,  his  self-denial, 
his  readiness  for  the  cross,  his  love  unto  his  enemies,  his  benignity 
to  all  mankind,  his  faith  and  fervency  in  prayer,  his  love  to  God, 
his  compassion  towards  the  souls  of  men,  his  unweariedness  in  doing 
good,  his  purity,  his  universal  holiness; — unless  we  have  a  spiritual 
light  to  discern  the  glory  and  amiableness  of  them  all,  as  they  were 
in  liim,  we  speak  in  vain  of  any  design  for  confonnity  unto  him. 


174  THE  PERSON  OF  CHRIST. 

And  this  we  have  not,  unless  God  shine  into  our  hearts,  to  give  us 
the  hght  of  the  knowledge  of  his  glory  in  the  face  of  Jesus  Christ. 
It  is,  I  say,  a  foolish  thing  to  talk  of  the  imitation  of  Christ,  whilst 
really,  through  the  darkness  of  our  minds,  we  discern  not  that  there 
is  an  excellency  in  the  things  wherein  we  ought  to  be  like  unto  him. 

(2.)  Love  unto  them  so  discovered  in  a  beam  of  heavenly  light,  is 
required  unto  the  same  end.  No  soul  can  have  a  design  of  confor- 
mity unto  Christ  but  his  who  so  likes  and  loves  the  graces  that 
were  in  him,  as  to  esteem  a  participation  of  them  in  their  power  to 
be  the  greatest  advantage,  to  be  the  most  invaluable  pri\dlege,  that 
can  in  this  world  be  attained.  It  is  the  savour  of  his  good  ointments 
for  which  the  virgins  love  him,  cleave  unto  him,  and  endeavour  to 
be  like  him.  In  that  whereof  we  now  discourse — namely,  of  con- 
formity unto  him — he  is  the  representative  of  the  image  of  God  unto 
us.  And,  if  we  do  not  love  and  prize  above  all  things  those  gracious 
qualifications  and  dispositions  of  mind  wherein  it  doth  consist,  what- 
ever we  may  pretend  of  the  imitation  of  Christ  in  any  outward  acts 
or  duties  of  obedience,  v/e  have  no  design  of  conformity  unto  him. 
He  who  sees  and  admires  the  glory  of  Christ  as  filled  with  these 
graces — -as  he  "  was  fairer  than  the  children  of  men,"  because  "  grace 
was  poured  into  his  lips" — unto  whom  nothing  is  so  desirable  as  to 
have  the  same  mind,  the  same  heart,  the  same  spirit  that  was  in 
Christ  Jesus — is  prepared  to  press  after  conformity  unto  him.  And 
unto  such  a  soul  the  representation  of  all  these  excellencies  in  the 
person  of  Christ  is  the  great  incentive,  motive,  and  guide,  in  and 
unto  all  internal  obedience  unto  God. 

Lastly,  That  wherein  we  are  to  labour  for  this  conformity  may  be 
reduced  unto  two  heads. 

[1.]  An  opposition  unto  all  sin,  in  the  root,  principle,  and  most 
secret  springs  of  it,  or  original  cleavings  unto  our  nature.  He  "  did 
no  sin,  neither  was  there  any  guile  found  in  his  mouth."  He  "  was 
holy,  harmless,  undefiled,  separate  from  sinners."  He  was  the 
"Lamb  of  God,  without  spot  or  blemish;"  like  unto  us,  yet  without 
sin.  Not  the  least  tincture  of  sin  did  ever  make  an  approach  unto 
his  holy  nature.  He  was  absolutely  free  from  every  drop  of  that 
fomes  which  hath  invaded  us  in  our  depraved  condition.  Where- 
fore, to  be  freed  from  all  sin,  is  the  first  general  part  of  an  endeavour 
for  conformity  unto  Christ.  And  although  we  cannot  perfectly 
attain  hereunto  in  this  life,  as  we  have  "  not  already  attained,  nor 
are  aheady  perfect,"  yet  he  who  groaneth  not  in  himself  after  it — 
who  doth  not  loathe  every  thing  that  is  of  the  remainder  of  sin 
in  him  and  himself  for  it — who  doth  not  labour  after  its  absolute 
and  universal  extirpation — hath  no  sincere  design  of  conformity  unto 
Christ,  nor  can  so  have.     He  who  endeavours  to  be  hke  him,  must 


CONFORMITY  TO  CHRIST.  175 

"  purify  himself,  even  as  he  is  pure."  Thoughts  of  the  purity  of 
Christ,  in  his  absolute  freedom  from  the  least  tincture  of  sin,  will  not 
suffer  a  believer  to  be  negligent,  at  any  time,  for  the  endeavouring 
the  utter  ruin  of  that  which  makes  him  unlike  unto  him.  And  it  is 
a  blessed  advantage  unto  faith,  in  the  work  of  mortification  of  sin, 
that  we  have  such  a  pattern  continually  before  us. 

[2.]  The  due  improvement  of,  and  continual  growth,  in  every 
grace,  is  the  other  general  part  of  this  duty.  In  the  exercise  of  his 
own  all-fulness  of  grace,  both  in  moral  duties  of  obedience  and  the 
especial  duties  of  his  office,  did  the  glory  of  Christ  on  the  earth  con- 
sist. Wherefore,  to  abound  in  the  exercise  of  every  gTace — to  grow  in 
the  root  and  tlirive  in  the  fruit  of  them — is  to  be  conformed  unto 
the  image  of  the  Son  of  God. 

Secondly,  The  following  the  example  of  Christ  in  all  duties  towards 
God  and  men,  in  his  whole  conversation  on  the  earth,  is  the  second 
part  of  the  instance  now  given  concerning  the  use  of  the  person  of 
Christ  in  religion.  The  field  is  large  v/hich  here  lies  before  us,  and 
filled  with  numberless  blessed  instances.  I  cannot  here  enter  into  it ; 
and  the  mistakes  that  have  been  in  a  pretence  unto  it,  require  that  it 
should  be  handled  distinctly  and  at  large  by  itself;  which,  if  God 
will,  may  be  done  in  due  time.  One  or  two  general  instances  wherein 
he  was  most  eminently  our  example,  shall  close  this  discourse. 

1.  His  meekness,  lowliness  of  mind,  condescension  unto  all  sorts 
of  persons — his  love  and  kindness  unto  mankind — his  readiness  to  do 
good  unto  all,  with  patience  and  forbearance — are  continually  set 
before  us  in  his  example.  I  place  them  all  under  one  head,  as  pro- 
ceeding all  from  the  same  spring  of  divine  goodness,  and  having 
effects  of  the  same  nature.  With  respect  unto  them,  it  is  required 
that  "  the  same  mind  be  in  us  that  was  in  Christ  Jesus,"  Phil.  ii.  5 ; 
and  that  we  "  walk  in  love,  as  he  also  loved  us,"  Eph.  v.  2. 

In  these  things  was  he  the  great  representative  of  the  divine  good- 
ness unto  us.  In  the  acting  of  these  graces  on  all  occasions  did  he 
declare  and  manifest  the  nature  of  God,  from  whom  he  came.  And 
this  was  one  end  of  his  exhibition  in  the  flesh.  Sin  had  filled  the 
world  with  a  representation  of  the  devil  and  his  nature,  in  mutual 
hatred,  strife,  variance,  envy,  wrath,  pride,  fierceness,  and  rage,  against 
one  another ;  all  which  are  of  the  old  murderer.  The  instances  of  a 
cured,  of  a  contrary  frame,  were  obscure  and  weak  in  the  best  of  the 
saints  of  old.  But  in  our  Lord  Jesus  the  light  of  the  glory  of  God 
herein  first  shone  upon  the  world.  In  the  exercise  of  these  graces, 
which  he  most  abounded  in,  because  the  sins,  weaknesses  and  infir- 
mities of  men  gave  continual  occasion  thereunto,  did  he  represent  the 
divine  nature  as  love — as  infinitely  good,  benign,  merciful,  and 
patient — as  delighting  in  the  exercise  of  these  its  holy  properties. 


176  THE  PERSON  OF  CHRIST. 

In  them  was  the  Lord  Christ  our  example  in  an  especial  manner. 
And  they  do  in  vain  pretend  to  be  his  disciples,  to  be  followers  of 
him,  who  endeavour  not  to  order  the  whole  course  of  their  lives  m 
conformity  unto  him  in  these  things. 

One  Christian  who  is  meek,  humble,  kind,  patient,  and  useful  unto 
all;  that  condescends  to  the  ignorance,  weaknesses  and  infirmities  of 
others;  that  passeth  by  provocations,  injuries,  contempt,  with  patience 
and  with  silence,  unless  where  the  glory  and  truth  of  God  call  for  a 
just  vindication;  that  pitieth  all  sorts  of  men  in  their  failings  and  mis- 
carriages, who  is  free  from  jealousies  and  evil  surmises;  that  loveth 
what  is  good  in  all  men,  and  all  men  even  wherein  they  are  not  good, 
nor  do  good, — doth  more  express  the  virtues  and  excellencies  of  Christ 
than  thousands  can  do  with  the  most  magnificent  works  of  piety  or 
charity,  where  this  frame  is  wanting  in  them.  For  men  to  pretend 
to  follow  the  example  of  Christ,  and  in  the  meantime  to  be  proud, 
wrathful,  envious,  bitterly  zealous,  calling  for  fire  from  heaven  to 
destroy  men,  or  fetching  it  themselves  from  hell,  is  to  cry,  "  Hail 
unto  him,"  and  to  crucify  him  afresh  unto  their  power. 

2.  Self-denial,  readiness  for  the  cross,  with  patience  in  sufferings, 
are  the  second  sort  of  things  which  he  calls  all  his  disciples  to  follow 
his  example  in.  It  is  the  fundamental  law  of  his  Gospel,  that  if  any 
one  will  be  his  disciple,  "he  must  deny  himself,  take  up  his  cross,  and 
follow  him."  These  things  in  him,  as  they  are  all  of  them  summarily 
represented,  Phil.  ii.  5-8,  by  reason  of  the  glory  of  his  person  and  the 
nature  of  his  sufferings,  are  quite  of  another  kind  than  that  we  are 
called  unto.  But  his  grace  in  them  all  is  our  only  pattern  in  what  is 
required  of  us.  "  Christ  also  suffered  for  us,  leaving  us  an  example, 
that  we  should  follow  his  steps:  who,  when  he  was  reviled,  reviled  not 
again;  when  he  suffered,  he  threatened  not,"  1  Pet.  ii.  21-23.  Hence 
are  we  called  to  look  unto  "  Jesus,  the  author  and  finisher  of  our 
faith;  who,  for  the  joy  that  was  set  before  him,  endured  the  cross,  and 
despised  the  shame."  For  we  are  to  "  consider  him,  who  endured 
such  contradiction  of  sinners  against  himself,"  that  we  faint  not, 
Heb.  xiL  3.  Blessed  be  God  for  this  example — for  the  glory  of  the 
condescension,  patience,  faith,  and  endurance,  of  Jesus  Christ,  in  the 
extremity  of  all  sorts  of  sufferings.  This  hath  been  the  pole-star  of 
the  church  in  all  its  storms ;  the  guide,  the  comfort,  supportment  and 
encouragement  of  all  those  holy  souls,  who,  in  their  several  genera- 
tions, have  in  various  degrees  undergone  persecution  for  righteousness' 
sake ;  and  yet  continueth  so  to  be  unto  them  who  are  in  the  same 
condition. 

And  I  must  say,  as  I  have  done  on  some  other  occasions  in  the 
handling  of  this  subject,  that  a  discourse  on  this  one  instance  of  the 
use  of  Christ  in  religion — from  the  consideration  of  the  person  who 


THE  USE  OF  CHRIST  S  PERSON  TO  BELIEVERS.  177 

suffered,  and  set  us  this  example ;  of  the  principle  from  whence,  and 
the  end  for  which,  he  did  it ;  of  the  variety  of  evils  of  all  sorts  he  had 
to  conflict  withal ;  of  his  in-\dncible  patience  under  them  all,  and 
immovableness  of  love  and  compassion  unto  manldnd,  even  his  per- 
secutors ;  the  dolorous  afflictive  circumstances  of  his  sufferings  from 
God  and  men;  the  blessed  efficacious  workings  of  his  faith  and  trust 
in  God  unto  the  uttermost ;  with  the  glorious  issue  of  the  w^hole,  and 
the  influence  of  all  these  considerations  unto  the  consolation  and  sup- 
portment  of  the  church — would  take  up  more  room  and  time  than 
what  is  allotted  unto  the  whole  of  that  whereof  it  is  here  the  least 
part.  I  shall  leave  the  whole  under  the  shade  of  that  blessed  pro- 
mLsc,  "  If  so  be  that  we  suffer  with  him,  we  may  be  also  glorified 
together;  for  I  reckon  that  the  sufferings  of  this  present  time  are 
not  worthy  to  be  compared  with  the  glory  v/hich  shall  be  revealed  in 
us,"  Rom.  \dii.  17,  18. 

IV.  The  last  thing  proposed  concerning  the  person  of  Chris-t,  was 
the  use  of  it  unto  behevers,  in  the  whole  of  their  relation  unto  God 
and  duty  towards  him.  And  the  things  belonging  thereunto  may  be 
reduced  unto  these  general  heads: — 

1.  Their  sanctification,  which  consisteth  in  these  four  things : 
(1.)  The  mortification  of  sin,  (2.)  The  gradual  renovation  of  our 
natures,  (3.)  Assistances  in  actual  obedience,  (4.)  The  same  in  temp- 
tations and  trials. 

2.  Their  justification,  with  its  concomitants  and  consequents;  as 
— (1.)  Adoption,  (2.)  Peace,  (3.)  Consolation  and  joy  in  life  and  death, 
(4.)  Spiritual  gifts,  unto  the  edification  of  themselves  and  others, 
(5.)  A  blessed  resurrection,  (6.)  Eternal  glory. 

There  are  other  things  which  also  belong  hereunto : — as  their  guid- 
ance in  the  course  of  their  conversation  in  this  world,  direction  unto 
usefulness  in  all  states  and  conditions,  patient  waiting  for  the  accom- 
plishment of  God's  promises  to  the  church,  the  communication  of 
federal  blessings  unto  their  families,  and  the  exercise  of  lo^dng-kind- 
uess  towards  mankind  in  general,  with  sundry  other  concernments 
of  the  life  of  faith  of  the  like  importance ;  but  they  may  be  all  reduced 
unto  the  general  heads  proposed. 

What  should  have  been  spoken  with  reference  unto  these  things 
belongs  unto  these  three  heads: — 

Is^,  A  declaration  that  all  these  things  are  wrought  in  and  com- 
municated unto  believers,  according  to  their  various  natures,  by  an 
emanation  of  grace  and  power  from  the  person  of  Jesus  Christ,  as 
the  head  of  the  church — as  he  who  is  exalted  and  made  a  Prince  and 
a  Saviour,  to  give  repentance  and  the  forgiveness  of  sins. 

2dly,  A  declaration  of  the  way  and  manner  how  believers  do  live 


1 78  THE  PERSON  OF  CHRIST. 

upon  Christ  in  the  exercise  of  faith,  wliereby,  according  to  the  pro- 
mise and  appointment  of  God,  they  derive  from  him  the  whole  grace 
and  mercy  whereof  in  this  world  they  are  made  partakers,  and  are 
established  in  the  expectation  of  what  they  shall  receive  hereafter  by 
his  power.  And  that  two  things  do  hence  ensue  :  (1st,)  The  neces- 
sity of  universal  evangehcal  obedience,  seeing  it  is  only  in  and  by  the 
duties  of  it  that  faith  is,  or  can  be,  kept  in  a  due  exercise  unto  the 
ends  mentioned,  {^dly,)  That  believers  do  hereby  increase  continu- 
ally with  the  increase  of  God,  and  grow  up  into  him  who  is  the  head, 
until  they  become  the  fulness  of  him  who  filleth  all  in  all. 

3dly,  A  conviction  that  a  real  interest  in,  and  participation  of,  these 
things  cannot  be  obtained  any  other  way  but  by  the  actual  exercise 
of  faith  on  the  person  of  Jesus  Christ. 

These  things  were  necessary  to  be  handled  at  large  with  reference 
unto  the  end  proposed.  But,  for  sundry  reasons,  the  whole  of  this 
labour  is  here  declined.  For  some  of  the  particulars  mentioned  I 
have  already  insisted  on  in  other  discourses  heretofore  published,  and 
that  with  respect  unto  the  end  here  designed.  And  this  argument 
cannot  be  handled  as  it  doth  deserve,  unto  full  satisfaction,  without 
an  entire  discourse  concerning  the  life  of  faith ;  which  my  present  de- 
sign will  not  admit  of. 


CHAPTER  XVI. 

An  humble  Inquiry  into,  and  Prospect  of,  the  infinite  Wisdom  of  God,  in  the 
Constitution  of  the  Person  of  Christ,  and  the  Way  of  Salvation  thereby. 

From  the  consideration  of  the  things  before  insisted  on,  we  may 
endeavour,  according  unto  our  measure,  to  take  a  view  of,  and  humbly 
adore,  the  infinite  wisdom  of  God,  in  the  holy  contrivance  of  this  great 
"  mystery  of  godliness,  God  manifest  in  the  flesh."  As  it  is  a  spiritual, 
evangelical  mystery,  it  is  an  effect  of  divine  wisdom,  in  the  redemp- 
tion and  salvation  of  the  church,  unto  the  eternal  glory  of  God ;  and 
as  it  is  a  "  gi-eat  mystery,"  so  it  is  the  mystery  of  the  "  manifold 
wisdom  of  God,"  Eph.  iii.  9,  10 — that  is,  of  infinite  wisdom  working 
in  great  variety  of  actings  and  operations,  suited  unto,  and  expressive 
of,  its  o\vn  infinite  fulness:  for  herein  were  "  all  the  treasures  of 
wisdom  and  knowledge"  laid  up,  and  laid  out,  Col.  ii.  8.  An  argu- 
ment this  is,  in  some  parts  whereof  divers  of  the  ancient  writers  of 
the  church  have  laboured,  some  occasionally,  and  some  mth  express 
design.  I  shall  insist  only  on  those  things  which  Scripture  light  leads 
us  directly  unto.  The  depths  of  divine  wisdom  in  this  glorious  work 
are  hid  from  the  eyes  of  all  living.     "God  [alone]  understandeth  the 


THE  WISDOM  OF  GOD  IN  CHRIST'S  PERSON.  1 79 

way  thereof ;  and  lie  knoweth  the  place  thereof ; "  as  he  speaks,  Job 
xxviii.  21,  23.  Yet  is  it  so  glorious  in  its  effects,  that  "  destruction 
and  death  say,  We  have  heard  the  fame  thereof  with  our  ears,"  verse 
22.  The  fame  and  report  of  this  divine  wisdom  reach  even  unto  hell. 
Those  who  eternally  perish  shall  hear  a  fame  of  this  wisdom,  in  the 
glorious  eftects  of  it  towards  the  blessed  souls  above,  though  some  of 
them  would  not  believe  it  here  in  the  light  of  the  Gospel,  and  none 
of  them  can  understand  it  there,  in  their  everlasting  darkness.  Hence 
the  report  which  they  have  of  this  wisdom  is  an  aggravation  of  their 
misery. 

These  depths  we  may  admire  and  adore,  but  we  cannot  compre- 
hend :  "  For  who  hath  known  the  mind  of  the  Lord  herein,  or  with 
whom  took  he  counsel?"  Concerning  the  original  causes  of  his  coun- 
sels in  this  great  mystery  we  can  only  say,  "  O  the  depth  of  the 
riches  botli  of  the  wisdom  and  knowledge  of  God !  how  unsearchable 
are  his  judgments,  and  his  ways  past  finding  out ! "  This  alone  is  left 
unto  us  in  the  way  of  duty,  that  in  the  effects  of  them  we  should 
contemplate  on  their  excellency,  so  as  to  give  glory  to  God,  and  live 
in  a  holy  admiration  of  his  wisdom  and  grace.  For  to  give  glory  unto 
him,  and  admire  him,  is  our  present  duty,  until  he  shall  come  eter- 
nally "to  be  glorified  in  his  saints,  and  to  be  admired  in  all  them 
that  beheve,"  2  Thess.  i.  10. 

We  can  do  no  more  but  stand  at  the  shore  of  this  ocean,  and  adore 
its  imsearchable  depths.  What  is  delivered  from  them  by  divine 
revelation  we  may  receive  as  pearls  of  price,  to  enrich  and  adorn  our 
souls.  For  "  the  secret  things  belong  unto  the  Lord  our  God,  but 
those  things  which  ai'e  revealed  belong  unto  us,"  that  we  may  do  "  the 
words  of  this  law,"  Deut.  xxix.  29.  We  shall  not,  therefore,  in  our 
inquiry  into  this  great  mystery,  intrude  ourselves  into  the  things 
which  we  have  not  seen,  but  only  endeavour  a  right  understanding 
of  what  is  revealed  concerning  it.  For  the  end  of  all  divine  revela- 
tions is  our  knowledge  of  the  things  revealed,  with  our  obedience 
thereon ;  and  unto  this  end  things  revealed  do  belong  unto  us. 

Some  things  in  general  are  to  be  premised  unto  our  present  inquiry. 

1.  We  can  have  no  view  or  due  prospect  of  the  wisdom  of  God  in 
any  of  his  works,  much  less  in  this  of  "  sending  his  Son  in  the  like- 
ness of  sinful  flesh,"  or  the  constitution  of  his  person,  and  the  work 
of  redemption  to  be  accomplished  thereby,  unless  we  consider  also 
the  interest  of  the  other  holy  properties  of  the  divine  nature  in  them. 
Such  are  his  holiness,  his  righteousness,  his  sovereign  authority,  his 
goodness,  love,  and  grace. 

There  are  three  excellencies  of  the  divine  nature  principally  to  be 
considered  in  all  the  external  works  of  God.  (1.)  His  Goodness, 
which  is  the  communicative  property  thereof.  This  is  the  eternal 
VOL.  I.— 20 


ISO  THE  PERSON  OF  CHRIST. 

fountain  and  spring  of  all  divine  communications.  Whatever  is  good 
in  and  unto  any  creature,  is  an  emanation  from  divine  goodness. 
"  He  is  good,  and  he  doetli  good."  That  which  acts  originally  in  the 
divine  nature,  unto  the  communication  of  itself  in  any  blessed  or 
gracious  effects  unto  the  creatures,  is  goodness.  (2.)  Wisdovi,  which 
is  the  directive  power  or  excellency  of  the  divine  nature.  Hereby  God 
guides,  disposes,  orders,  and  directs  all  things  unto  his  own  glory, 
in  and  by  their  own  immediate  proper  ends,  Prov.  xvi.  4;  Rev.  iv.  11. 
(3.)  Power,  which  is  the  effective  excellency  of  the  divine  nature, 
effecting  and  accomplishing  what  wisdom  doth  design  and  order. 

Whereas  wisdom,  therefore,  is  that  holy  excellency  or  power  of  the 
Divine  Being,  wherein'  God  designs,  and  whereby  he  effects,  the 
glory  of  all  the  other  properties  of  his  nature,  we  cannot  trace  the 
paths  of  it  in  any  work  of  God,  unless  we  know  the  interest  and  con- 
cernment of  those  other  pi-operties  in  that  work.  For  that  which 
wisdom  principally  designs,  is  the  glorification  of  them.  And  unto 
this  end  the  effective  property  of  the  divine  nature,  which  is  almighty 
power,  always  accompanies,  or  is  subservient  unto,  the  directive  or 
infinite  wisdom,  wliich  is  requisite  unto  perfection  in  operation. 
What  infinite  goodness  jWill  communicate  ad  extra — what  it  will  open 
the  eternal  fountain  of  the  Divine  Being  and  all-sufficiency  to  give 
fortli — that  infinite  wisdom  designs,  contrives,  and  directs  to  the  glory 
of  God;  and  what  msdom  so  designs,  infinite  power  effects.  See 
Isa.  xl.  13-15,  17,  28. 

2.  We  can  have  no  apprehensions  of  the  mterest  of  the  other  pro- 
perties  of  the  divine  nature  in  this  great  mysteiy  of  godliness,  whose 
glory  was  designed  in  infinite  wsdcm,  without  the  consideration  of 
that  state  and  condition  of  our  own  wherein  they  are  so  concerned. 
That  which  was  designed  unto  the  eternal  glory  of  God  in  this  great 
work  of  the  incarnation  of  his  Son,  was  the  redemption  of  mankind,  or 
the  recovery  and  salvation  of  the  church.  What  hath  been  disputed 
by  some  concerning  it,  without  respect  unto  the  sin  of  man  and  the 
salvation  of  the  church,  is  curiosity,  and  indeed  presumptuous  folly. 
The  whole  Scripture  constantly  assign eth  this  sole  end  of  that  effect 
of  divine  goodness  and  wisdom ;  yea,  asserts  it  as  the  only  foundation 
of  the  Gospel,  John  iii.  16.  Wherefore,  unto  a  due  contemplation 
of  divine  "wisdom  in  it,  it  is  necessary  Vv^e  should  consider  what  is  the 
nature  of  sin,  especially  of  that  first  sin,  wherein  our  original  apos- 
tasy from  God  did  consist — what  was  the  condition  of  mankind 
thereon — what  is  the  concernment  of  the  holy  God  therein,  on  the 
account  of  the  blessed  properties  of  his  nature — what  way  was  suited 
unto  our  recovery,  that  God  might  be  glorified  in  them  all.  Without 
a  previous  consideration  of  these  things,  we  can  have  no  due  concep- 
tions of  the  wisdom  of  God  in  this  glorious  work  which  we  inquire 


THE  XAT^TRE  OF  MAN's  APOSTASY  FROM  GOD.  181 

after.  Wherefore  I  shall  so  far  speak  of  them,  that,  if  it  be  the  will 
of  God,  the  minds  of  those  who  read  and  consider  them  may  be 
opened  and  prepared  to  give  admittance  unto  some  rays  of  that 
divine  Avisdom  in  this  glorious  work,  the  lustre  of  whose  full  light 
we  are  not  able  in  this  world  to  behold. 

When  there  was  a  visible  pledge  of  the  presence  of  God  in  the 
"bush  that  burned"  and  was  not  consumed,  Moses  said  he  "  would 
turn  aside  to  see  that  great  sight,"  Exod.  iii.  3.  And  this  great  re- 
presentation of  the  glory  of  God  being  made  and  proposed  unto  us, 
it  is  certainly  our  duty  to  divert  from  all  other  occasions  unto  the 
contemplation  of  it.  But  as  Moses  was  then  commanded  to  put  off 
his  shoes,  the  place  Avhereon  he  stood  being  holy  groimd,  so  it  will 
be  the  wisdom  of  him  that  writes,  and  of  them  that  read,  to  divest 
themselves  of  all  carnal  affections  and  imaginations,  that  they  may 
draw  nigh  unto  this  great  object  of  faith  with  due  reverence  and  fear. 

The  first  thing  we  are  to  consider,  in  order  unto  the  end  proposed, 
is — the  nature  of  our  sin  and  apostasy  from  God.  For  from  thence 
we  must  learn  the  concernment  of  the  divine  excellencies  of  God  in 
this  work.     And  there  are  three  things  that  were  eminent  therein : — 

(1.)  A  reflection  on  the  honour  of  the  holiness  and  wisdom  of 
God,  in  the  rejection  of  his  image.  He  had  newly  made  man  in  his 
own  image.  And  this  work  he  so  expresseth  as  to  intimate  a  pecu- 
liar effect  of  divine  wisdom  in  it,  whereby  it  was  distinguished  from 
all  other  external  works  of  creation  whatever,  Gen.  i.  26,  27,  "  And 
God  said,  Let  us  make  man  in  our  image,  after  our  likeness.  So 
God  created  man  in  his  own  image,  in  the  image  of  God  created 
he  him."  Nowhere  is  there  such  an  emphasis  of  expression  concern- 
ing any  work  of  God.  And  sundry  things  are  represented  as  pecu- 
liar therein. 

[1st,]  That  the  word  of  consultation  and  that  of  execution  are 
distinct.  In  all  other  works  of  creation,  the  word  of  determination 
and  execution  was  the  same.  When  he  created  light — which  seems 
to  be  the  beauty  and  glory  of  the  whole  creation — he  only  said,  "  Let 
there  be  light ;  and  there  w^as  light,"  Gen.  i.  3.  So  was  it  with  all 
other  things.  But  when  he  comes  unto  the  creation  of  man,  another 
process  is  proposed  unto  our  faith.  These  several  words  are  dis- 
tinct, not  in  time,  but  in  nature.  "  God  said.  Let  us  make  man  in 
our  image  and  likeness;"  and  thereon  it  is  added  distinctly,  as  the 
execution  of  that  antecedent  counsel,  "  So  God  made  man  in  his  own 
image."     This  puts  a  signal  eminency  on  this  work  of  God. 

[2c?/y,]  A  distinct,  peculiar  concernment  of  all  the  persons  of  the 
holy  Trinity,  in  their  consultation  and  operation,  is  in  like  manner 
proposed  unto  us  :  "  And  God  said,  Let  us  make  man."  The  truth 
hereof  I  have  sufficiently  evinced  elsewhere,  and  discovered  the  vanity 


182  THE  PERSON  OF  CHRIST. 

of  all  other  glosses  and  expositions.  The  properties  of  the  divine 
nature  principally  and  originally  considerable,  in  all  external  opera- 
tions, (as  we  have  newly  observed,)  are  goodness,  wisdom,  and  power. 
In  this  great  work,  divine  goodness  exerted  itself  eminently  and  effec- 
tually in  the  person  of  the  Father — the  eternal  fountain  and  spring, 
as  of  the  divine  nature,  so  of  all  divine  operations.  Divine  wisdom 
acted  itself  peculiarly  in  the  person  of  the  Son ;  this  being  the  princi- 
pal notion  thereof — the  eternal  Wisdom  of  the  Father.  Divine  poiver 
wrought  effectually  in  the  person  of  the  Holy  Spirit ;  who  is  the  im- 
mediate actor  of  all  divine  operations. 

[ScZZ^/,]  The  proposition  of  the  effecting  this  work,  being  by  way  of  I 
consultation,  represents  it  a  signal  effect  of  infinite  wisdom.     These 
expressions  are  used  to  lead  us  unto  the  contemplation  of  that  wisdom. 

Thus,  "God  made  man  in  his  own  image;"  that  is,  in  such  a 
rectitude  of  nature  as  represented  his  righteousness  and  holiness — in 
such  a  state  and  condition  as  had  a  reflection  on  it  of  his  power  and 
rule.    The  former  was  the  substance  of  it — the  latter  a  necessary  con- 
sequent thereof.     This  representation,  I  say,  of  God,  in  power  andj 
rule,  was  not  that  image  of  God  wherein  man  was  created,  but  a  con- 
sequent of  it.     So  the  words  and  their  order  declare :  "  Let  us  make  | 
man  in  our  image,  and  after  our  likeness ;  and  let  them  have  dominion 
over  the  lish  of  the  sea,"  &c.     Because  he  was  made  in  the  image  of  j 
God,  this  dominion  and  rule  were  granted  unto  him.    So  fond  is  their  j 
imagination,  who  would  have  the  image  of  God  to  consist  solely  in 
these  things.     Wherefore,  the  loss  of  the  image  of  God  was  not  ori- 
ginally the  loss  of  power  and  dominion,  or  a  right  thereunto ;  but 
man  was  deprived  of  that  right,  on  the  loss  of  that  image  which  it  was  j 
granted  unto.     Wherein  it  did  consist,  see  Eccles.  vii.  29 ;  Eph.  iv.  24 

Three  things  God  designed  in  this  communication  of  his  image! 
unto  our  nature,  which  were  his  principal  ends  in  the  creation  of  allj 
things  here  below;  and  therefore  was  divine  wisdom  more  eminently] 
exerted  therein  than  in  all  the  other  works  of  this  inferior  creation. 

The  first  was,  that  he  might  therein  make  a  representation  oj 
his  holiness  and  righteousness  among  his  creatures.     This  was  not! 
done  in  any  other  of  them.     Characters  they  had  on  them  of  hisj 
goodness,  wisdom,  and  power.     In  these  things  the  "  heavens  declare 
the  glory  of  God,  and  the  firmament  showeth  his  handy-work."     His 
eternal  power  and  Godhead  are  manifest  in  the  things  that  are  made; 
but  none  of  them,  not  the  whole  fabric  of  heaven  and  earth,  with  all 
their  glorious  ornaments  and  endowments,  were  either  fit  or  able  to  I 
receive  any  impressions  of  his  holiness  and  righteousness — of  any  of  j 
the  moral  perfections  or  universal  rectitude  of  his  nature.     Yet,  inj 
the  demonstration  and  representation  of  these  things  doth  the  glorm 
of  God  principally  consist.     Without  them,  he  could  not  be  known ' 


DESIGN  OF  GOD  IN  BESTOWING  HIS  IMAGE  ON  MAN.  183 

and  glorified  as  God.  Wherefore  lie  would  have  an  image  and  re- 
presentation of  them  in  the  creation  here  below.  And  this  he  will 
always  have,  so  long  as  he  will  be  worshipped  by  any  of  his  creatures. 
And  therefore,  when  it  was  lost  in  Adam,  it  was  renewed  in  Christ, 
as  hath  been  declared. 

The  second  was,  that  it  might  be  a  means  of  rendering  actual 
glory  unto  him  from  all  other  parts  of  the  creation.  Without  this, 
which  is  as  the  animating  life  and  form  of  the  whole,  the  other  crea- 
tures are  but  as  a  dead  thing.  They  could  not  any  way  declare  the 
glory  of  God,  but  passively  and  objectively.  They  were  as  an  har- 
monious, well-tuned  instrument,  which  gives  no  sound  unless  there 
be  a  skilful  hand  to  move  and  act  it.  What  is  light,  if  there  be  no 
eye  to  see  it  ?  or  what  is  music,  if  there  be  no  ear  to  hear  it  ?  How 
glorious  and  beautiful  soever  any  of  the  works  of  creation  appear  to 
be,  from  impressions  of  divine  power,  wisdom,  and  goodness  on  them ; 
yet,  without  this  image  of  God  in  man,  there  was  nothing  here  be- 
low to  understand  God  in  them — to  glorify  God  by  them.  This  alone 
is  that  whereby,  in  a  way  of  admiration,  obedience,  and  praise,  we 
were  enabled  to  render  unto  God  all  the  glory  which  he  designed 
from  those  works  of  his  power. 

The  third  was,  that  it  might  be  a  means  to  bring  man  unto  that 
eternal  enjoyment  of  Hunself,  which  he  was  fitted  for  and  designed 
unto.  For  this  was  to  be  done  in  a  way  of  obedience ; — "  Do  this  and 
live,"  was  that  rule  of  it  which  the  nature  of  God  and  man,  with  their 
mutual  relation  unto  one  another,  did  require.  But  we  were  made 
ineet  for  this  obedience,  and  enabled  unto  it,  only  by  virtue  of  this 
image  of  God  implanted  in  our  natures.  It  was  morally  a  power  to 
live  unto  God  in  obedience,  that  we  might  come  to  the  enjoyment  of 
him  in  glory. 

Evident  it  is  that  these  were  the  principal  ends  of  God  in  the 
creation  of  all  things.  Wherefore  this  constitution  of  our  nature,  and 
the  furnishment  of  it  with  the  image  of  God,  was  the  most  eminent 
effect  of  infinite  wisdom  in  all  the  outward  works  of  the  divine  nature. 

(2.)  In  the  entrance  of  sin,  and  by  apostasy  from  God,  man  volun- 
tarily rejected  and  defaced  this  blessed  representation  of  the  righteous- 
ness and  holiness  of  God — this  great  effect  of  his  goodness  and  wis- 
dom, in  its  tendency  unto  his  eternal  glory,  and  our  enjoyment  of  him. 
No  greater  dishonour  could  be  done  unto  him — no  endeavour  could 
have  been  more  pernicious  in  casting  contempt  on  his  counsel.  For 
as  his  holiness,  which  v/as  represented  in  that  image,  was  despoiled, 
so  we  did  what  lay  in  us  to  defeat  the  contrivance  of  his  wisdom. 
This  will  be  evident  by  reflecting  on  the  ends  of  it  now  mentioned. 
For— 

[1.]  Hereon  there  remained  nothing,  in  all  the  creation  here  below, 


184  THE  PERSON  OF  CHRIST. 

whereby  auy  representation  might  be  made  of  God's  holiness  and 
righteousness,  or  any  of  the  moral  perfections  of  his  nature.  How 
could  it  be  done,  this  image  being  lost  out  of  the  world?  The  brute, 
inanimate  part  of  the  creation,  however  stupendously  gi-eat  in  its 
matter  and  glorious  in  its  outward  foim,  was  no  way  capable  of  it. 
The  natm'e  of  man  under  the  loss  of  this  image — fallen,  depraved, 
polluted,  and  corrupted — gives  rather  a  representation  and  image  of 
Satan  than  of  God.  Hence — instead  of  goodness,  love,  righteousness, 
holiness,  peace,  all  virtues  usefully  communicative  and  effective  of  the 
good  of  the  whole  race  of  mankind,  which  would  have  been  effects  of 
this  image  of  God,  and  representatives  of  his  nature — the  whole  world, 
from  and  by  the  nature  of  man,  is  filled  mth  envy,  malice,  revenge, 
cruelty,  oppression,  and  all  engines  of  promoting  self,  whereunto  man 
is  wholly  turned,  as  fallen  off  from  God.  He  that  would  learn  the 
divine  nature,  from  the  representation  that  is  made  of  it  in  the  pre- 
sent actings  of  the  nature  of  man,  A\ill  be  gradually  led  unto  the  devil 
instead  of  God.  Wherefore  no  greater  indignity  could  be  offered  unto 
divine  wisdom  and  holiness,  than  there  was  in  this  rejection  of  the 
image  of  God  wherein  ^ve  were  created. 

[2.]  There  was  no  way  left  whereby  glory  might  redound  unto  God 
from  the  remainc»»3r  of  the  creation  here  below.  For  the  nature  of 
man  alone  was  designed  to  be  the  way  and  means  of  it,  by  virtue  of 
the  image  of  God  implanted  on  it.  Wherefore  man  by  sin  did  not 
only  draw  off  himself  from  that  relation  unto  God  wherein  he  was 
made,  but  drew  off  the  whole  creation  here  below  with  himself  into 
a  uselessness  unto  his  glory.  And  upon  the  entrance  of  sin,  before 
the  cure  of  our  apostasy  was  actually  accomplished,  the  generality  of 
mankind  divided  the  creatures  into  two  sorts — those  above,  or  the 
heavenly  bodies,  and  those  here  below.  Those  of  the  first  sort  they 
worshipped  as  their  gods ;  and  those  of  the  other  sort  they  abused 
unto  their  lusts.  Wherefore  God  was  every  way  dishonoured  in  and 
by  them  all,  nor  was  there  any  glory  given  him  on  their  account. 
What  some  attempted  to  do  of  that  nature,  in  a  wisdom  of  their  own., 
ended  in  folly  and  a  renewed  dishonour  of  God;  as  the  apostle  declares, 
Rom.  i.  18,  19,  21,  22. 

[3.]  Man  hereby  lost  all  -power  and  ability  of  attaining  that  end 
for  which  he  was  made — namely,  the  eternal  enjoyment  of  God. 
Upon  the  matter,  and  as  much  as  in  us  lay,  the  whole  end  of  God 
in  the  creation  of  all  things  here  below  was  utterly  defeated. 

But  that  which  was  the  malignity  and  poison  of  this  sin,  was  the  con- 
tempt that  was  cast  on  the  holiness  of  God,  Vv^hose  i-epresentation,  and 
all  its  express  characters,  Avere  utterly  despised  and  rejected  therein. 
Herein,  then,  lay  the  concernment  of  the  holiness  or  righteousness  of 
God  in  this  sin  of  our  nature,  which  we  are  inquiring  after.     Unless 


THE  DISORDER  INTRODUCED  BY  SIN.  185 

some  reparation  be  made  for  the  indignity  cast  upon  it  in  tlie  rejec- 
tion of  the  image  and  representation  of  it — unless  there  be  some  way 
whereliy  it  may  be  more  eminently  exalted  in  the  nature  of  man 
than  it  was  debased  and  despised  in  the  same  nature;  it  was  just, 
equal,  righteous  with  God — that  which  becomes  the  rectitude  and 
purity  of  his  nature — that  mankind  should  perish  eternally  m  that 
condition  whereinto  it  was  cast  by  sin. 

It  was  not,  therefore,  consistent  with  the  glory  of  God,  that  man- 
kind should  be  restored,  that  this  nature  of  ours  should  be  brought 
unto  the  enjoyment  of  him,  unless  his  holiness  be  more  exalted,  be 
more  conspicuously  represented  in  the  same  nature,  than  ever  it  was 
depressed  or  despised  thereby.  The  demonstration  of  its  gioiy  in 
any  other  nature,  as  in  that  of  angels,  would  not  serve  unto  this  end ; 
as  we  shall  see  afterward. 

We  must  now  a  little  return  unto  what  we  before  laid  dowxi. 
Wisdom  being  the  directive  power  of  all  divine  operations,  and  the 
end  of  all  those  operations  being  the  glory  of  God  himself,  or  the 
demonstration  of  the  excellencies  of  the  holy  properties  of  his  nature, 
it  was  incumbent  thereon  to  provide  for  the  honour  and  glory  of 
divine  lioliness  in  an  exaltation  answerable  unto  the  attempt  for  its 
debasement.  Without  the  consideration  hereof,  we  can  have  no  due 
prospect  of  the  actings  of  infinite  msdom  in  this  great  work  of  our 
redemption  and  recovery  by  the  incarnation  of  the  Son  of  God. 

(3.)  Sin  brought  disorder  and  disturbance  into  the  whole  rule  and 
government  of  God.  It  was  necessary,  from  the  infinite  wisdom  of 
God,  tliat  all  things  should  be  made  in  perfect  order  and  harmony — 
all  in  a  direct  subordination  unto  his  glory.  There  could  have  been 
no  original  defect  in  the  natural  or  moral  order  of  things,  but  it  must 
have  proceeded  from  a  defect  in  wisdom ;  for  the  disposal  of  all 
things  into  their  proper  order  belonged  unto  the  contrivance  thereof. 
And  the  harmony  of  all  things  among  themselves,  with  all  their 
mutual  relations  and  aspects,  in  a  regular  tendency  unto  their  pro- 
per and  utmost  end — whereby  though  every  incUvidual  subsistence 
or  being  hath  a  peculiar  end  of  its  own,  yet  all  their  actings  and  all 
their  ends  tend  directly  unto  one  utmost  common  end  of  them  all — 
is  the  principal  effect  of  wisdom.  And  thus  was  it  at  the  beginning, 
when  God  himself  beheld  the  universe,  and,  "lo,  it  was  exceeding  good." 

All  things  being  thus  created  and  stated,  it  belonged  unto  the 
nature  of  God  to  be  the  rector  and  disposer  of  them  all. 

It  was  not  a  mere  free  act  of  his  will,  whereby  God  chose  to  rule 
and  govern  the  creation  according  unto  the  law  of  the  nature  of  all 
things,  and  their  relation  unto  him  ;  but  it  was  necessary,  from  his 
di\ine  being  and  excellencies,  that  so  he  should  do.  Wherefore,  it 
concerned  both  the  wisdom  and  righteousness  of  God  to  "kake  cai-e  that 


186  THE  PERSOX  OF  CHRIST. 

either  all  things  should  be  preserved  in  the  state  wherein  they  were 
created,  and  no  disorder  be  suffered  to  enter  into  the  kingdom  and  rule 
of  God,  or  that,  in  a  way  suited  unto  them,  his  glory  should  be  re- 
trieved and  re-established ;  for  God  is  not  the  God  of  confusion — 
neither  the  author  nor  approver  of  it — neither  in  his  works  nor  in  his 
rule.  But  sin  actually  brought  disorder  into  the  kingdom  and  rule 
of  God.  And  this  it  did  not  in  any  one  particular  instance,  but  that 
which  was  universal  as  unto  all  thino^s  here  below.  For  the  original 
harmony  and  order  of  all  things  consisted  in  their  subordination  unto 
the  glory  of  God.  But  this  they  all  lost,  as  was  before  declared. 
Hence  he  who  looked  on  them  in  their  constitution,  and,  to  manifest 
his  complacency  in  them,  affirmed  them  to  be  "  exceeding  good," 
immediately  on  the  entrance  of  sin,  pronounced  a  curse  on  the  whole 
earth,  and  all  things  contained  therein. 

To  suffer  this  disorder  to  continue  unrectified,  was  not  consistent 
with  the  wisdom  and  righteousness  of  God.  It  would  make  the 
kingdom  of  God  to  be  like  that  of  Satan — full  of  darkness  and  con- 
fusion. Nothing  is  more  necessary  unto  the  good  of  the  universe, 
and  without  which  it  were  better  it  were  annihilated,  than  tlie  pre- 
servation of  the  honour  of  God  in  his  government.  And  this  could 
no  otherwise  be  done,  but  by  the  infliction  of  a  punishment  propor- 
tionable in  justice  unto  the  demerit  of  sin.  Some  think  this  might 
be  done  by  a  free  dismission  of  sin,  or  a  passing  it  over  without  any 
punishment  at  all.  But  what  evidence  should  we  then  have  that 
good  and  evil  were  not  alike,  and  almost  equal  unto  God  in  his  rule 
— that  he  doth  not  hke  sin  as  well  as  uprightness  ?  Nor  would  this 
supposition  leave  any  grounds  of  exercising  justice  among  men.  For 
if  God,  in  his  rule  of  all  things,  dismissed  the  greatest  sin  \\ithout  any 
penalty  inflicted,  what  reason  have  we  to  judge  that  evils  among  our- 
selves should  at  all  be  punished  ?  That,  therefore,  be  far  from  God, 
that  the  righteous  should  be  as  the  wicked :  "  Shall  not  the  Judge  of 
all  the  earth  do  right  ? " 

Wherefore,  the  order  of  God's  rule  being  broken,  as  it  consisted  in 
the  regular  obedience  of  the  creature,  and  disorder  with  confusion 
being  brought  thereby  into  the  kingdom  and  government  of  God ; 
his  righteousness,  as  it  is  the  rectorial  virtue  and  power  of  the  divine 
nature,  required  that  his  glory  should  be  restored,  by  reducing  the 
sinning  creature  again  into  order  by  punishment.  Justice,  therefore, 
must  be  answered  and  complied  withal  herein,  according  unto  its 
eternal  and  unanswerable  la,w,  in  a  way  suited  unto  the  glory  of  God, 
or  the  sinning  creature  must  perish  eternally. 

Herein  the  righteousness  of  God,  as  the  rectorial  virtue  of  the  divine 
nature,  was  concerned  in  the  sin  and  apostasy  of  men.  The  vindica- 
tion and  glory  of  it — to  provide  that  in  nothing  it  were  eclipsed  or 


SUBJECTION  OF  MAN  TO  THE  POWER  OF  THE  DEVIL.  187 

dimlnislied — was  incumbent  on  infinite  wisdom,  according  unto  the 
rule  before  laid  down.  That  must  direct  and  dispose  of  all  things 
anew  unto  the  glory  of  the  righteousness  of  God,  or  there  is  no  reco- 
very of  mankind.  And  in  our  inquiry  after  the  impressions  of  divine 
wisdom  on  the  great  and  glorious  means  of  our  restoration  under  con- 
sideration, this  provision  made  thereby  for  the  righteousness  of  God, 
in  his  rule  and  government  of  all,  is  greatly  to  be  attended  to. 

(4.)  Man  by  sin  put  himself  into  the  power  of  the  devil,  God's 
greatest  adversary.  The  devil  had  newly,  by  rebellion  and  apostasy 
from  his  first  condition,  cast  himself  under  the  eternal  displeasure 
and  wrath  of  God.  God  had  righteously  purposed  in  himself  not  to 
spare  him,  nor  contrive  any  way  for  his  deliverance  unto  eternity. 
He,  on  the  other  side,  was  become  obdurate  in  his  mahce  and  hatred 
of  God,  designing  his  dishonour  and  the  impeachment  of  his  glory 
with  the  utmost  of  his  remaining  abilities.  In  this  state  of  thinefs, 
man  voluntarily  leaves  the  rule  and  conduct  of  God,  with  all  his  de- 
pendence upon  him,  and  puts  himself  into  the  power  of  the  devil; 
for  he  believed  Satan  above  God — that  is,  placed  his  faith  and  con- 
fidence in  him,  as  unto  the  way  of  attaining  blessedness  and  true 
happiness.  And  in  whom  we  place  our  trust  and  confidence,  them 
do  we  obey,  whatever  we  profess.  Herein  did  God's  adversary  seem 
for  a  season  to  triumph  against  him,  as  if  he  had  defeated  the  great 
design  of  his  goodness,  wisdom,  and  power.  So  he  would  have  con- 
tinued to  do,  if  no  way  had  been  provided  for  his  disappointment. 

This,  therefore,  also  belonged  unto  the  care  of  divine  tuisdom, 
— namely,  that  the  glory  of  God  in  none  of  the  holy  properties  of 
his  nature  did  suffer  any  diminution  hereby. 

All  this,  and  inconceivably  more  than  we  are  able  to  express,  being 
contained  in  the  sin  of  our  apostasy  from  God,  it  must  needs  follow 
that  the  condition  of  all  mankind  became  thereby  inexpressibly  evil. 
As  we  had  done  all  the  moral  evil  which  our  nature  was  capable  to 
act,  so  it  was  meet  we  should  receive  all  the  penal  evil  which  our  na- 
ture was  capable  to  undergo ;  and  it  all  issued  in  death  temporal  and 
eternal,  inflicted  from  the  wrath  of  God. 

This  is  the  first  thing  to  be  considered  in  our  tracing  the  footsteps 
of  divine  wisdom  in  our  deliverance  by  the  incarnation  of  the  Son  of 
God.  Without  due  conceptions  of  the  nature  of  this  sin  and  apostasy 
— of  the  provocation  given  unto  God  thereby,  of  the  injury  attempted 
to  be  done  unto  the  glory  of  all  his  properties,  of  his  concernment  in 
their  reparation,  with  the  unspeakable  misery  that  mankind  was  fal- 
len into — we  cannot  have  the  least  view  of  the  glorious  actings  of 
divine  wisdom  in  our  deliverance  by  Christ;  and,  therefore,  the  most 
of  those  who  are  insensible  of  these  things,  do  wholly  reject  the  prin- 
cipal instances  of  infinite  wisdom  in  our  redemption ;  as  we  shall  yet 


188  THE  PESSON  OF  CHRIST. 

see  fartlier  afterward.  And  the  great  reason  why  the  glory  of  God 
in  Christ  doth  so  httle  irradiate  the  minds  of  many,  that  it  is  so  much 
neglected  and  despised,  is  because  they  are  not  acquainted  nor  affected 
with  the  nature  of  our  first  sin  and  apostasy,  neither  in  itself  nor  its 
woful  effects  and  consequents. 

But,  on  the  supposition  of  these  things,  a  double  inquiiy  ariseth 
with  reference  unto  the  wisdom  of  God,  and  the  other  holy  properties 
of  his  nature  immediately  concerned  in  our  sin  and  apostasy. 

1.  Whereas  man  by  sin  had  defaced  the  image  of  God,  and  lost  it, 
whereby  there  was  no  representation  of  his  holiness  and  righteousness 
left  in  the  whole  creation  heie  below — no  way  of  rendering  any  glory 
to  him,  in,  for,  or  by,  any  other  of  his  works — no  means  to  bring  man 
unto  the  enjoyment  of  God,  for  which  he  was  made; — and  whereas 
he  had  brought  confusion  and  disorder  into  the  nile  and  kingdom  of 
God,  which,  according  unto  the  law  of  creation  and  its  sanction,  could 
not  be  rectified  but  by  the  eternal  ruin  of  the  sinner;  and  had,  more- 
over, given  up  himself  unto  the  rule  and  conduct  of  Satan : — whether, 
I  say,  hereon  it  was  meet,  with  respect  unto  the  holy  properties  of  the 
divine  nature,  that  all  mankind  should  be  left  eternally  in  this  con- 
dition, without  remedy  or  relief  ?  or  whether  there  were  not  a  conde- 
cency  and  suitableness  unto  them,  that  at  least  our  nature  in  some 
portion  of  it  should  be  restored? 

2.  Upon  a  supposition  that  the  granting  of  a  recovery  was  suited 
unto  the  holy  perfections  of  the  divine  nature,  acting  themselves  by 
infinite  wisdom,  what  rays  of  that  wisdom  may  we  discern  in  the  find- 
ing out  and  constitution  of  the  way  and  means  of  that  recovery? 

The  first  of  these  I  shall  speak  briefly  unto  in  this  place,  because  I 
have  treated  more  largely  concerning  it  in  another.  For  there  are 
many  things  which  argue  a  condecency  unto  the  divine  perfections 
herein — namely,  that  mankind  should  not  be  left  utterly  remediless 
in  that  guilt  of  misery  whereinto  it  was  plunged.  I  shall  at  present 
only  insist  on  one  of  them. 

God  had  originally  created  two  sorts  of  intellectual  creatures,  capable 
of  the  eternal  enjoyment  of  himself — namely,  angels  and  men.  That 
he  would  so  make  either  sort  or  both,  was  a  mere  effect  of  his  sove- 
reign wisdom  and  pleasure  ;  but  on  a  supposition  that  he  would  so 
make  them,  they  must  be  made  for  his  glory.  These  two  sorts  thus 
created  he  placed  in  several  habitations,  prepared  for  them,  suitable 
unto  their  natures  and  the  present  duties  required  of  them;  the 
angels  in  heaven  above,  and  men  on  earth  below.  Sin  first  invaded 
the  nature  of  angels,  and  cast  innumerable  multitudes  of  them  out  of 
their  primitive  condition.  Hereby  they  lost  their  capacity  of,  and 
right  unto,  that  enjoyment  of  God  which  their  nature  was  prepared 
and  made  meet  for  ;  neither  would  God  ever  restore  them  thereimto. 


MAN  CAPABLE  OF  ENJOYING  GOD.  189 

And  in  tlie  instance  of  dealing  with  them,  when  he  "  spared  them 
not,  ])ut  shut  them  up  in  chains  of  everlasting  darkness  unto  the 
judgment  of  the  great  day,"  he  manifested  how  righteous  it  was  to 
leave  sinning,  apostate  creatm-es  in  everlasting  misery.  If  anything 
of  relief  be  provided  for  any  of  them,  it  is  a  mere  effect  of  sovereign 
grace  and  wisdom,  whereunto  God  was  no  way  obliged.  Howbeit,  the 
whole  angelical  nature,  that  was  created  in  a  capacity  for  the  eternal 
enjoyment  of  God,  perished  not ;  nor  doth  it  seem  consistent  with 
the  wisdom  and  goodness  of  God,  that  the  whole  entire  species  or  land 
of  creatures  made  capable  of  glory  in  the  eternal  enjoyment  of  him, 
should  at  once  immediately  be  excluded  from  it.  That  such  a  thing 
should  fall  out  as  it  were  accidentally,  without  divine  provision  and 
disposal,  would  argue  a  defect  in  wisdom,  and  a  possibility  of  a  sur- 
prisal  into  the  loss  of  the  whole  glory  he  designed  in  the  creation  of 
all  things;  and  to  have  it  a  mere  effect  of  divine  ordination  and  dis- 
posal, is  as  little  consistent  with  his  goodness.  Wherefore,  the  same 
nature  which  sinned  and  perished  in  the  angels  that  fell,  abideth  in 
the  enjoyment  of  God  in  those  myriads  of  blessed  spirits  which 
"  left  not  their  first  habitation." 

The  nature  of  man  was  in  like  manner  made  capable  of  the  eternal 
enjoyment  of  God.  This  was  the  end  for  which  it  was  created,  unto 
the  glory  of  him  by  whom  it  was  made;  for  it  became  the  divine 
wisdom  and  goodness,  to  give  unto  everything  an  operation  and  end 
suited  unto  its  capacity.  And  these,  in  this  race  of  intellectual  crea- 
tures, were  to  live  unto  God,  and  to  come  unto  the  eternal  enjoyment 
of  him.  This  operation  and  end  their  nature  being  capable  of,  they 
being  suited  unto  it,  unto  them  it  was  designed.  But  sin  entered  them 
also ;  we  also  "  sinned,  and  came  short  of  the  glory  of  God."  The 
inquiry  hereon  is,  whether  it  became  the  divine  goodness  and  wisdom 
that  this  whole  nature,  in  all  that  were  partakers  of  it,  should  fail  and 
come  short  of  that  end  for  which  alone  it  was  made  of  God?  For 
wliereas  the  angels  stood,  in  their  primitive  condition,  every  one  in  his 
own  individual  person,  the  sin  of  some  did  not  prejudice  others,  who 
did  not  sin  actually  themselves.  But  the  whole  race  of  mankind 
stood  all  in  one  common  head  and  state ;  from  whom  they  were  to 
be  educed  and  derived  by  natural  generation.  The  sin  and  apostasy  of 
that  one  person  was  the  sin  and  apostasy  of  us  all.  In  hirn  all  sinned 
and  died.  Wherefore,  unless  there  be  a  recovery  made  of  them,  or 
of  some  from  among  them,  that  whole  species  of  intellectual  nature — 
the  whole  kind  of  it,  in  all  its  individuals — ^wliich  was  made  capable 
of  doing  the  will  of  God,  so  as  to  come  unto  the  eternal  fruition  of 
him,  must  be  eternally  lost  and  excluded  from  it.  This,  we  may  say, 
became  not  the  vasdom  and  goodness  of  God,  no  more  than  it  would 
have  done  to  have  suffered  the  whole  angelical  nature,  in  all  its  indi- 


190  THE  PERSON  OF  CHRIST. 

viduals,  to  have  perished  for  ever.  No  created  understanding  could 
have  been  able  to  discern  the  glory  of  God  in  such  a  dispensation, 
whereby  it  would  have  had  no  gior}'.  That  the  whole  nature,  in  all 
the  individuals  of  it,  which  was  framed  by  the  power  of  God  out  of 
nothing,  and  made  what  it  was  for  this  very  end,  that  it  might  glorify 
him,  and  come  unto  the  enjoyment  of  him,  should  eternally  perish, 
if  any  way  of  rehef  for  any  portion  of  it  were  possible  unto  infinite 
wisdom,  doth  not  give  an  amiable  representation  of  the  divine  excel- 
lencies unto  us. 

It  was  therefore  left  on  the  provision  of  infinite  wisdom,  that  this 
great  effect,  of  recovering  a  portion  of  fallen  mankind  out  of  this 
miserable  estate,  wherein  there  was  a  suitableness,  a  condecency  unto 
the  divine  excellencies,  should  be  produced ;  only,  it  was  to  be  done 
on  and  by  a  free  act  of  the  will  of  God ;  for  otherwise  there  was  no 
obligation  on  him  from  any  of  his  properties  so  to  do. 

But  it  may  be  yet  said,  on  the  other  side,  that  the  nature  of  man 
was  so  defiled,  so  depraved,  so  corrupted,  so  alienated  and  separated 
from  God,  so  obnoxious  unto  the  curse  by  its  sin  and  apostasy,  that 
it  was  not  reparable  to  the  glory  of  God ;  and  therefore  it  would  not 
argue  any  defect  in  divine  power,  nor  any  unsuitableness  unto  divine 
wisdom  and  goodness,  if  it  were  not  actually  repaired  and  restored. 
I  answer  two  things. 

(1.)  The  horrible  nature  of  the  first  sin,  and  the  heinousness  of  our 
apostasy  from  God  therein,  were  such  and  so  gi'eat,  as  that  God 
thereon  might  righteously,  and  suitably  unto  all  the  holy  properties 
of  his  nature,  leave  mankind  to  perish  eternally  in  that  condition 
whereinto  they  had  cast  themselves ;  and  if  he  had  utterly  forsaken 
the  whole  race  of  mankind  in  that  condition,  and  left  them  all  as 
remediless  as  the  -fallen  a,ngels,  there  coiild  have  been  no  reflection 
on  his  goodness,  and  an  evident  suitableness  unto  his  justice  and  holi- 
ness. Wherefore,  wherever  there  is  any  mention  in  the  Scripture  of 
the  redemption  or  restoration  of  mankind,  it  is  constantly  proposed  as 
an  effect  of  mere  sovereign  grace  and  mercy.  See  Eph.  i.  3-11.  And 
those  who  pretend  a  great  difficulty  at  present,  in  the  reconciliation 
of  the  eternal  perishing  of  the  greatest  part  of  mankind  with  those 
notions  we  have  of  the  divine  goodness,  seem  not  to  have  sufficiently 
considered  what  was  contained  in  our  original  apostasy  from  God, 
nor  the  righteousness  of  God  in  dealing  with  the  angels  that  sinned. 
For  when  man  had  voluntarily  broken  all  the  relation  of  love  and 
moral  good  between  God  and  him,  had  defaced  his  image — the  only 
representation  of  his  holiness  and  righteousness  in  this  lower  world — 
and  deprived  him  of  all  his  glory  from  the  works  of  his  hands,  and 
had  put  himself  into  the  society  and  under  the  conduct  of  the  devil ; 
what  dishonour  could  it  have  been  unto  God,  what  diminution  would 


DIVINE  ATTRIBUTES  AS  REVEALED  IN  OUR  SALVATION,        191 

there  have  been  of  his  glory,  if  he  had  left  him  unto  his  own  choice 
— to  eat  for  ever  of  the  fruit  of  his  own  v/ays,  and  to  be  filled  with 
his  own  devices  unto  eternity  ?  It  is  only  infinite  wisdom  that  could 
find  out  a  way  for  the  salvation  of  any  one  of  the  whole  race  of  man- 
kind, so  as  that  it  might  be  reconciled  unto  the  glory  of  his  holiness, 
righteousness,  and  rule.  Wherefore,  as  we  ought  always  to  admire 
sovereign  grace  in  the  few  that  shall  be  saved,  so  we  have  no  ground 
to  reflect  on  divine  goodness  in  the  multitudes  that  perish,  especially 
considering  that  they  all  voluntarily  continue  in  their  sin  and  apostasy. 

(2.)  I  grant  the  nature  of  man  was  not  reparable  nor  recoverable 
by  any  such  actings  of  the  properties  of  God  as  he  had  exerted  in  the 
creation  and  rule  of  all  things.  Were  there  not  other  properties  of 
the  divine  nature  than  what  were  discovered  and  revealed  in  the  crea- 
tion of  all — were  not  some  of  them  so  declared  capable  of  an  exer- 
cise in  another  way  or  in  higher  degrees  than  what  had  as  yet  been 
instanced  in — it  must  be  acknowledged  that  the  reparation  of  man- 
kind could  not  be  conceived  compliant  with  the  divine  excellencies, 
nor  to  be  effected  by  them.  I  shall  give  one  instance  in  each  sort; 
namely,  first  in  properties  of  another  kind  than  any  which  had  been 
manifested  in  the  works  of  creation,  and  then  the  actings  of  some  of 
them  so  manifested,  in  another  way,  or  farther  degree  than  what  they 
were  before  exerted  in  or  by. 

[1.]  Of  the  first  sort  are  love,  grace,  and  mercy,  which  I  refer  unto 
one  head — their  nature  being  the  same,  as  they  have  respect  unto 
sinners.  For  although  these  were  none  of  them  manifested  in  the 
works  of  creation,  yet  are  they  no  less  essential  properties  of  the 
divine  nature  than  either  power,  goodness,  or  wisdom.  With  these 
it  was  that  the  reparation  of  our  nature  was  comphant — unto  them 
it  had  a  condecency ;  and  the  glory  of  them  infinite  wisdom  designed 
therein.  That  wisdom,  on  which  it  is  incumbent  to  provide  for  the 
manifestation  of  all  the  other  properties  of  God's  nature,  contrived 
this  work  unto  the  glory  of  his  love,  mercy,  and  grace ;  as  in  the  Gos- 
pel it  is  everywhere  declared. 

[2.]  Of  the  second  sort  is  divine  goodness.  This,  as  the  commu- 
nicative property  of  the  divine  nature,  had  exerted  itself  in  the  crea- 
tion of  all  things.  Howbeit,  it  had  not  done  so  perfectly — it  had 
not  done  so  to  the  uttermost.  But  the  nature  of  goodness  being 
communicative,  it  belongs  unto  its  perfection  to  act  itself  unto  the 
uttermost.  This  it  had  not  yet  done  in  the  creation.  Therein  "  God 
made  man,"  and  acted  his  goodness  in  the  communication  of  our 
being  unto  us,  with  all  its  endowments.  But  there  yet  remained 
another  effect  of  it ;  which  was,  that  God  should  he  made  man,  as  the 
way  unto,  and  the  means  of,  our  recovery. 

These  things  being  premised,  we  proceed  to  inquire  more  particu- 


192  THE  PERSON  OF  CHRIST. 

larly  by  what  way  and  means  the  recovery  of  mankind  might  be 
wrought,  so  as  that  God  might  be  glorified  thereby. 

If  fallen  man  be  restored  and  reinstated  in  his  primitive  condition, 
or  brought  into  a  better,  it  must  either  be  by  himself,  or  by  some 
other  undertaking  for  him ;  for  it  must  be  done  by  some  means  or 
other.  So  great  an  alteration  in  the  whole  state  of  thmgs  was  made 
by  the  entrance  of  sin,  that  it  was  not  consistent  with  the  glory  of 
any  of  the  divine  excellencies  that  a  restoration  of  all  things  should 
be  made  by  a  mere  act  of  power,  without  the  use  of  any  means  for 
the  removal  of  the  cause  of  that  alteration.  That  man  himself  could 
not  be  this  means — that  is,  that  he  could  not  restore  himself — is 
openly  evident.  Two  ways  there  were  whereby  he  might  attempt 
it,  and  neither  jointly  nor  severally  could  he  do  anything  in  them. 

1.  He  might  do  it  by  returning  unto  obedience  unto  God  on  his 
own  accord.  He  fell  off  from  God  on  his  own  accord  by  disobedience, 
through  the  suggestion  of  Satan ;  wherefore,  a  voluntary  return  unto 
his  former  obedience  would  seem  to  reduce  all  things  unto  their  first 
estate.  But  this  way  was  both  impossible,  and,  upon  a  supposition  of 
it,  would  have  been  insufficient  unto  the  end  designed.     For — 

(1.)  This  he  could  not  do.  He  had,  by  his  sin  and  fall,  lost  that 
power  whereby  he  was  able  to  yield  any  acceptable  obedience  unto 
God;  and  a  return  unto  obedience  is  an  act  of  greater  power  than 
a  persistency  in  the  way  and  course  of  it,  and  more  is  required  there- 
unto. But  all  man's  original  power  of  obedience  consisted  in  the 
image  of  God.  This  he  had  defaced  in  himself,  and  deprived  him- 
self of.  Having,  therefore,  lost  that  power  which  should  have  enabled 
him  to  live  unto  God  in  his  primitive  condition,  he  could  not  retain 
a  greater  power  in  the  same  kind  to  return  thereunto.  This,  indeed, 
was  that  which  Satan  deceived  and  deluded  him  withal;  namely, 
that  by  his  disobedience  he  should  acquire  new  light  and  power, 
which  he  had  not  yet  received — he  should  be  "  like  unto  God."  But 
he  was  so  far  fi:om  any  advantage  by  his  apostasy,  that  one  part  of  his 
misery  consisted  in  the  loss  of  all  power  or  ability  to  live  to  God. 

This  is  the  folly  of  that  Pelagian  heresy,  which  is  now  a  third  time 
attempting  to  impose  itself  on  the  Christian  world.  It  supposeth 
that  men  have  a  power  of  their  own  to  return  unto  God,  after  they 
had  lost  the  power  they  had  of  abiding  with  him.  It  is  not,  indeed, 
,as  yet,  pretended  by  many  that  the  first  sin  was  a  mere  transient 
act,  that  no  way  vitiated  our  nature,  or  impaired  the  power,  faculty, 
or  principle  of  obedience  in  us.  A  wound,  they  say,  a  disease,  a 
weakness,  it  brought  upon  us,  and  rendered  us  legally  obnoxious  unto 
death  temporal,  Avhich  we  were  naturally  hable  unto  before.  Where- 
fore, it  is  not  said  that  men  can  return  unto  that  perfect  obedience 
which  the  law  required;  but  that  they  can  comply  with  and  perform 


man's  aversion  to  his  own  recoveey.  193 

that  which  the  Gospel  requireth  in  the  room  thereof.  For  they  seem 
to  suppose  that  the  Gospel  is  not  much  more  but  an  accommodation 
of  the  rule  of  obedience  unto  our  present  reason  and  abilities,  with 
some  motives  unto  it,  and  an  example  for  it  in  the  personal  obedience 
and  suffering  of  Christ.  For  whereas  man  forsook  the  law  of  obedi- 
ence first  prescribed  unto  him,  and  fell  into  various  incapacities  of 
observing  it,  God  did  not,  as  they  suppose,  provide,  in  and  by  the 
Gospel,  a  righteousness  whereby  the  law  might  be  fulfilled,  and  effec- 
tual gi'ace  to  raise  up  the  nature  of  man  unto  the  performance  of 
acceptable  obedience;  but  only  brings  down  the  law  and  the  rule  of 
it  into  a  compliance  unto  our  weakened,  diseased,  depraved  nature ; — 
than  which,  if  anything  can  be  spoken  more  dishonourably  of  the 
Gospel,  I  know  it  not.  However,  this  pretended  power  of  returning 
unto  some  kind  of  obedience,  but  not  that  which  was  required  of  us 
in  our  primitive  condition,  is  no  way  sufficient  unto  our  restoration ; 
as  is  evident  unto  all. 

(2.)  As  man  could  not  effect  his  own  recovery,  so  he  woidd  not 
attempt  it.  For  he  was  fallen  into  that  condition  wherein,  in  the 
principles  of  all  his  moral  operations,  he  was  at  enmity  against  God ; 
and  whatever  did  befall  him,  he  would  choose  to  continue  in  his  state 
of  apostasy;  for  he  was  wholly  "alienated  from  the  life  of  God." 
He  likes  it  not,  as  that  which  is  incompliant  with  his  dispositions, 
inclinations,  and  desires — as  inconsistent  with  everything  wherein  he 
placeth  his  interest.  And  hence,  as  he  cannot  do  what  he  should 
through  impotency,  he  will  not  do  even  what  he  can  through  obsti- 
nacy. It  may  be,  we  know  not  distinctly  what  to  ascribe  unto  man's 
impotency,  and  what  unto  his  obstinacy ;  but  between  both,  he  neither 
can  nor  will  return  unto  God.  And  his  power  unto  good,  though  not 
sufficient  to  bring  him  again  unto  God,  yet  is  it  not  so  small  but  that 
he  always  chooseth  not  to  make  use  of  it  unto  that  end.  In  brief, 
there  was  left  in  man  a  fear  of  divine  power — a  fear  of  God  because 
of  his  greatness — which  makes  him  do  many  things  which  otherwise 
he  would  not  do ;  but  there  is  not  left  in  him  any  love  unto  divine 
goodness,  without  which  he  cannot  choose  to  return  unto  God. 

(3.)  But  let  us  leave  these  things  which  men  will  dispute  about, 
though  in  express  contradiction  unto  the  Scripture  and  the  experience 
of  them  that  are  wrought  upon  to  believe ;  and  let  us  make  an  iim  pos- 
sible supposition — that  man  could  and  would  return  unto  his  primitive 
obedience ;  yet  no  reparation  of  the  glory  of  God,  suffering  in  the  loss 
of  the  former  state  of  all  things,  would  thereon  ensue.  What  satis- 
faction would  be  hereby  made  for  the  injury  offered  unto  the  holiness, 
righteousness,  and  wisdom  of  God,  whose  violation  in  their  blessed 
effects  was  the  principal  evil  of  sin?  Notwithstanding  such  a  suppo- 
sition, all  the  disorder  that  was  brought  into  the  rule  and  government 


19^  THE  PERSON  OF  CHRIST. 

of  God  by  sin,  with  tlie  reflection  of  dislionour  upon  him,  in  the  rejec- 
tion of  his  image,  would  still  continue.  And  such  a  restitution  of 
things,  wherein  no  provision  is  made  for  the  reparation  of  the  glory 
of  God,  is  not  to  be  admitted.  The  notion  of  it  may  possibly  please 
men  in  their  apostate  condition,  wherein  they  are  wholly  turned  off 
from  God,  and  into  self — not  caring  what  becomes  of  his  glory,  so  it 
may  go  well  with  themselves ;  but  it  is  highly  contradictory  unto  all 
equity,  justice,  and  the  whole  reason  of  things,  wherein  the  glory  of 
God  is  the  principal  and  centre  of  all. 

Practically,  things  are  otherwise  among  many.  The  most  profli- 
gate sinners  in  the  world,  that  have  a  conviction  of  an  eternal  condi- 
tion, would  be  saved.  Tell  them  it  is  inconsistent  with  the  glory  of 
the  holiness,  righteousness,  and  truth  of  God,  to  save  unbelieving, 
impenitent  sinners — they  are  not  concerned  in  it.  Let  them  be  saved 
• — that  is,  eternally  delivered  from  the  evil  they  fear — and  let  God 
look  unto  his  own  gloiy ;  they  take  no  care  about  it.  A  soul  that  is 
spiritually  ingenuous,  would  not  be  saved  in  any  way  but  that  whereby 
God  may  be  glorified.  Indeed,  to  be  saved,  and  not  unto  the  glory 
of  God,  implies  a  contradiction  ;  for  our  salvation  is  eternal  blessed- 
ness, in  a  participation  of  the  glory  of  God. 

Secondly,  It  followeth,  therefore,  that  man  must  make  satisfaction 
unto  the  justice  of  God,  and  thereby  a  reparation  of  his  glory,  that  he 
may  be  saved.  This,  added  unto  a  complete  return  unto  obedience, 
would  effect  a  restitution  of  all  things ;  it  would  do  so  as  unto  what 
was  past,  though  it  would  make  no  new  addition  of  glory  unto  God, 
But  this  became  not  the  nature  and  efficacy  of  divine  Avisdom.  It 
became  it  not  merely  to  retrieve  what  was  past,  without  a  new  mani- 
festation and  exaltation  of  the  divine  excellencies.  And  therefore,  in 
our  restitution  by  Christ,  there  is  such  a  manifestation  and  gxaltation 
of  the  divine  properties  as  incomparably  exceeds  whatever  could  have 
ensued  on,  or  been  effected  by,  the  law  of  creation,  had  man  con- 
tinued in  his  original  obedience.  But  at  present  it  is  granted  that 
this  addition  of  satisfaction  unto  a  return  unto  obedience,  would 
restore  all  things  unto  their  first  condition.  But  as  that  return  was 
impossible  unto  man,  so  was  this  satisfaction  for  the  injury  done  by 
sin  much  more.  For  suppose  a  mere  creature,  such  as  man  is,  such 
as  all  men  are,  in  what  condition  you  please,  and  under  all  advan- 
tageous circumstances,  yet,  whatever  he  can  do  towards  God  is  ante- 
cedently and  absolutely  due  from  him  in  that  instant  wherein  he 
doth  it,  and  that  in  the  manner  wherein  it  is  done.  They  must  all 
say,  when  they  have  done  all  that  they  can  do,  "  We  are  unprofitable 
serv^ants ;  we  have  done  what  was  our  duty."  Wherefore,  it  is  impos- 
sible that,  by  anything  a  man  can  do  well,  he  should  make  satisfac- 
tion for  anything  he  hath  done  ill.     For  what  he  so  doth  is  due  in 


OBEDIENCE  NEEDED  IN  MAN'S  EECOVERT.  195 

and  for  itself ;  and  to  suppose  that  satisfaction  Avill  be  made  for  a 
former  fault  by  that  whose  omission  would  have  been  another,  had 
the  former  never  been  committed,  is  madness.  An  old  debt  cannot 
be  discharged  with  ready  money  for  new  commodities;  nor  can  past 
injuries  be  compensated  by  present  duties,  which  we  are  anew  obliged 
unto.  Wherefore — mankind  being  indispensably  and  eternally 
obliged  unto  the  present  performance  of  all  duties  of  obedience  vmto 
God,  according  to  the  utmost  of  their  capacity  and  ability,  so  as  that 
the  non-performance  of  them  in  their  season,  both  as  unto  their  matter 
and  manner,  would  be  their  sin — it  is  utterly  impossible  that  by  any- 
thing, or  all  that  they  can  do,  they  should  make  the  least  satisfaction 
unto  God  for  anything  they  have  done  against  him ;  much  less  for  the 
horrible  apostasy  whereof  we  treat.  And  to  attempt  the  same  end  by 
any  way  which  God  hath  not  appointed,  which  he  hath  not  made  their 
duty,  is  a  new  provocation  of  the  highest  nature.     See  Micah  vi.  6-8. 

It  is  therefore  evident,  on  all  these  considerations,  that  all  mankind, 
as  unto  any  endeavours  of  their  own,  anything  that  can  be  fancied 
as  possible  for  them  to  design  or  do,  must  be  left  irreparable,  in  a 
condition  of  eternal  misery.  And  unless  we  have  a  full  conviction 
hereof,  we  can  neither  admire  nor  entertain  the  mystery  of  the  wisdom 
of  God  in  our  reparation.  And  therefore  it  hath  been  the  design  of 
Satan,  in  all  ages,  to  contrive  presumptuous  notions  of  men's  spiritual 
abilities — to  divert  their  minds  from  the  contemplation  of  the  gloiy 
of  divine  wisdom  and  grace,  as  alone  exalted  in  our  recovery. 

We  are  proceeding  on  this  supposition,  that  there  was  a  condecency 
unto  the  holy  perfections  of  the  divine  nature,  that  mankind  should 
be  restored,  or  some  portion  of  it  recovered  unto  the  enjoyment  of 
himself;  so  angelical  nature  was  preserved  unto  the  same  end  in  those 
that  did  not  sin.  And  we  have  showed  the  general  grounds  whereon 
it  is  impossible  that  fallen  man  should  restore  or  recover  himself 
Wherefore  we  must,  in  the  next  place,  inquire  what  is  necessary  unto 
such  a  restoration,  on  the  account  of  that  concernment  of  the  divine 
excellencies  in  the  sin  and  apostasy  of  man  which  we  have  stated 
before  ;  for  hereby  we  may  obtain  light,  and  an  insight  into  the  glory 
of  that  wisdom  whereby  it  was  contrived  and  effected.  And  the 
things  following,  among  others,  may  be  observed  under  that  end  : — 

1.  It  was  required  that  there  should  be  an  obedience  yielded"  unto 
God,  bringing  more  glory  unto  him  than  dishonour  did  arise  and 
accnie  from  the  disobedience  of  man  This  was  due  unto  the  gloiy 
of  di\ane  holiness  in  giving  of  the  law.  Until  this  was  done,  the 
excellency  of  the  law,  as  becoming  the  holiness  of  God,  and  as  an 
effect  thereof,  could  not  be  made  manifest.  For  if  it  were  never  kept 
in  any  instance,  never  fulfilled  by  any  one  person  in  the  Avorld,  how 
should  the  glory  of  it  be  declared  ? — how  should  the  holiness  of  God 
VOL.  I.— 21 


196  THE  PERSON  OF  CHRIST. 

be  represented  by  it? — bow  sbould  it  be  evident  tbat  tbe  transgres- 
sion of  it  was  not  rather  from  some  defect  in  the  law  itself,  than  from 
any  e\T.l  in  them  that  should  have  yielded  obedience  unto  it?  The 
obedience  jaelded  by  the  angels  that  stood  and  sinned  not,  made  it 
manifest  that  the  transgression  of  it  by  them  that  fell  and  sinned  was 
from  their  o^vn  wills,  and  not  from  any  unsuitableness  unto  their 
nature  and  state  in  the  law  itself  But  if  the  law  given  unto  man 
should  never  be  complied  withal  in  perfect  obedience  by  any  one  what- 
ever, it  might  be  thought  that  the  law  itself  was  unsuited  unto  our 
nature,  and  impossible  to  be  complied  withal.  Nor  did  it  become 
infinite  wisdom  to  give  a  law  whose  equity,  righteousness,  and  holi- 
ness, should  never  be  exemplified  in  obedience — should  never  be 
made  to  appear  but  in  the  punishment  inflicted  on  its  transgressors. 
Wherefore  the  original  law  of  personal  righteousness  was  not  given 
solely  nor  primarily  that  men  might  suffer  justly  for  its  transgression, 
but  that  God  might  he  glorified  in  its  accomplishment.  If  this  be 
not  done,  it  is  impossible  that  men  should  be  restored  unto  the  glory 
of  God.  If  the  law  be  not  fulfilled  by  obedience,  man  must  suffer 
evermore  for  his  disobedience,  or  God  must  lose  the  manifestation  of 
his  holiness  therein.  Besides,  God  had  represented  his  holiness  in 
that  image  of  it  which  was  implanted  on  our  nature,  and  which  was 
the  piinciple  enabling  us  unto  obedience.  This  also  was  rejected  by 
sin,  and  therein  the  holiness  of  God  despised.  If  this  be  not  restored 
in  our  nature,  and  that  with  advantages  above  what  it  had  in  its  first 
communication,  we  cannot  be  recovered  unto  the  glory  of  God. 

2.  It  was  necessary  that  the  disorder  brought  into  the  rule  and 
government  of  God  b}^  sin  and  rebellion  should  be  rectified.  This 
could  no  otherwise  be  done  but  by  the  infliction  of  that  punishment 
which,  in  the  unalterable  rule  and  standard  of  divine  justice,  was  due 
thereunto.  The  dismission  of  sin  on  any  other  terms  would  leave  the 
rule  of  God  under  unspeakable  dishonour  and  confusion ;  for  where 
is  the  righteousness  of  government,  if  the  highest  sin  and  provocation 
that  our  nature  was  capable  of,  and  which  brought  confusion  on  the 
whole  creation  below,  should  for  ever  go  unpunished  ?  The  first  ex- 
press intimation  that  God  gave  of  his  righteousness  in  the  government  of 
mankind,  was  his  threatening  a  punishment  equal  unto  the  demerit  of 
disobedience,  if  man  should  fall  into  it :  "  In  the  day  thou  eatest  thereof 
thou  shalt  die."  If  he  revoke  and  disannul  this  sentence,  how  shall 
the  glory  of  his  righteousness  in  the  rule  of  all  be  made  kno"vvn  ?  But 
how  this  punishment  should  be  undergone,  which  consisted  in  man's 
eternal  ruin,  and  yet  man  be  eternally  saved,  was  a  work  for  divine 
wisdom  to  contrive.  This,  therefore,  was  necessary  unto  the  honour 
of  God's  righteousness,  as  he  is  the  supreme  Governor  and  Judge  of 
all  the  earth. 


REDEMPTION  WROUGHT  IN  HUMAN  NATURE.  197 

3.  It  was  necessary  that  Satan  should  be  justly  despoiled  of  his 
advantage  and  power  over  mankind,  unto  the  glory  of  God ;  for  he 
was  not  to  be  left  to  triumph  in  his  success.  And  inasmuch  as  man 
was,  on  his  part,  rightfully  given  up  unto  him,  his  deliverance  was  not 
to  be  wrought  by  an  act  of  absolute  dominion  and  power,  but  in  a 
way  of  justice  and  lawful  judgment;  which  things  shall  be  afterward 
spoken  unto. 

Without  these  things  the  recovery  of  mankind  into  the  favour  and 
unto  the  enjoyment  of  God  was  utterly  impossible,  on  the  account  of 
the  concernment  of  the  glory  of  his  divine  perfections  in  our  sin  and 
apostasy. 

How  all  this  might  be  effected — how  the  glory  of  the  hoHness  and 
righteousness  of  God  in  his  law  and  rule,  and  in  the  primitive  con- 
stitution of  our  nature,  might  be  repaired — how  his  goodness,  love, 
grace,  and  mercy,  might  be  manifested  and  exalted  in  this  work  of 
the  reparation  of  mankind — was  left  unto  the  care  and  contrivance  of 
infinite  wisdom.  From  the  eternal  springs  thereof  must  this  work 
arise,  or  cease  for  ever. 

To  trace  some  of  the  footsteps  of  divine  wisdom  herein,  in  and  from 
the  revelation  of  it  by  its  effects,  is  that  which  lieth  before  us.  And 
sundry  things  appear  to  have  been  necessary  hereunto.     As — 

1.  That  all  things  required  unto  our  restoration,  the  whole  work 
wherein  they  consist,  must  be  wrought  in  our  own  nature — in  the  na- 
ture that  had  sinned,  and  which  was  to  be  restored  and  brought  unto 
glory.  On  supposition,  I  say,  of  the  salvation  of  our  nature,  no  satis- 
faction can  be  made  unto  the  glory  of  God  for  the  sin  of  that  natiure, 
but  in  the  nature  itself  that  sinned  and  is  to  be  saved.  For  whereas 
God  gave  the  law  unto  man  as  an  effect  of  his  wisdom  and  holiness, 
which  he  transgressed  in  his  disobedience,  wherein  could  the  glory 
of  them  or  either  of  them  be  exalted,  if  the  same  law  were  compHed 
withal  and  fulfilled  in  and  by  a  nature  of  another  kind — suppose  that 
of  angels  ?  For,  notwithstanding  any  such  obedience,  yet  the  law 
might  be  unsuited  unto  the  nature  of  man,  whereunto  it  was  origi- 
nally prescribed.  Wherefore,  there  would  be  a  veil  drawn  over  the 
glory  of  God  in  giving  the  law  unto  man,  if  it  were  not  fulfilled  by 
obedience  in  the  same  nature;  nor  can  there  be  any  such  relation 
between  the  obedience  and  sufferings  of  one  nature  in  the  stead  and 
for  the  disobedience  of  another,  as  that  glory  might  ensue  unto  the 
wisdom,  holiness,  and  justice  of  God,  in  the  deliverance  of  that  other 
nature  thereon. 

The  Scripture  abounds  in  the  declaration  of  the  necessity  hereof, 
with  its  con  decency  unto  divine  wisdom.  Speaking  of  the  way  of  our 
relief  and  recovery,  "  Verily,"  saith  the  apostle,  "  he  took  not  on  him 
the  nature  of  angels,"  Heb.  ii.  1 6.    Had  it  been  the  recovery  of  angels 


198  THE  PERSON  OF  CHRIST. 

which  he  designed,  he  would  have  taken  their  nature  on  him.  But 
this  would  have  been  no  relief  at  all  unto  us,  no  more  than  the  assum- 
ing of  our  nature  is  of  advantage  unto  the  fallen  angels.  The  obedience 
and  sufferings  of  Christ  therein  extended  not  at  all  unto  them — noi 
was  it  just  or  equal  that  they  should  be  relieved  thereby.  What,  then, 
was  required  unto  our  deliverance?  Why,  saith  he,  "  Forasmuch  as  the 
children  are  partakers  of  flesh  and  blood,  he  also  hmiself  likewise  took 
part  of  the  same,"  verse  14.  It  was  human  nature  (liere  expressed 
by  flesh  and  blood)  that  was  to  be  delivered ;  and  therefore  it  was 
human  nature  wherein  this  deliverance  was  to  be  wrought.  This  the 
same  apostle  disputes  at  large,  Rom.  v.  12-19.  The  sum  is,  that  "  as 
by  one  man's  disobedience  many  were  made  sinners ;  so  by  the  obe- 
dience of  one  "  (of  one  man,  Jesus  Christ,  verse  1 5)  "  are  many  made 
righteous."  The  same  nature  that  sinned  must  work  out  the  repara- 
tion and  recovery  from  sin.  So  he  affirms  again,  1  Cor.  xv.  21,  "  For 
since  by  man  came  death,  by  man  came  also  the  resurrection  of  the 
dead."  No  otherwise  could  our  ruin  be  retrieved,  nor  our  deliverance 
from  sin  with  all  the  consequents  of  it  be  effected, — which  came  by 
man,  which  were  committed  and  deserved  in  and  by  our  nature, — but 
by  man,  by  one  of  the  same  nature  with  us.  This,  therefore,  in  the 
first  place,  became  the  wisdom  of  God,  that  the  work  of  deliverance 
should  be  wrought  in  our  own  nature, — in  the  nature  that  had  sinned. 

2.  That  part  of  human  nature  wherein  or  whereby  this  work  was 
to  be  effected,  as  imto  the  essence  or  substance  of  it,  was  to  be  de- 
rived from  the  common  root  or  stock  of  the  same  nature,  in  our  first 
parents.  It  would  not  suffice  hereunto  that  God  should  create  a 
man,  out  of  the  dust  of  the  earth  or  out  of  nothing,  of  the  same  na- 
ture in  general  with  6urselves ;  for  there  would  be  no  cognation  or 
alliance  between  him  and  us,  so  that  we  should  be  any  way  concerned 
in  what  he  did  or  suffered:  for  this  alliance  depends  solely  hereon, 
that  God  "  hath  made  of  one  blood  all  nations  of  men,"  Acts  xvii.  26. 
Hence  it  is  that  the  genealogy  of  Christ  is  given  us  in  the  Gospel — 
not  only  from  Abraham,  to  declare  the  faithfulness  of  God  in  the 
promise  that  he  should  be  of  his  seed,  but  from  Adam  also,  to  mani- 
fest his  relation  unto  the  common  stock  of  our  nature,  and  unto  all 
mankind  therein. 

The  first  discoveiy  of  the  wisdom  of  God  herein  was  in  that  pri- 
mitive revelation,  that  the  Deliverer  should  be  of  "  the  seed  of  the 
woman,"  Gen.  iii.  15.  No  other  but  he  who  was  so  could  "break 
the  serpent's  head,"  or  "  destroy  the  work  of  the  devil,"  so  as  that 
we  might  be  delivered  and  restored.  He  was  not  only  to  be  partaker 
of  our  nature,  but  he  was  so  to  be,  by  being  "  the  seed  of  the  woman," 
Gal.  iv.  4.  He  was  not  to  be  created  out  of  nothing,  nor  to  be  made 
of  the  dust  of  the  earth,  but  so  "  made  of  a  woman,"  as  that  thereby 


HOLINESS  OF  CHRIST'S  HliMAN  NATURK  199 

he  might  receive  our  nature  from  the  common  root  and  spring  of  it. 
Thus  "  he  who  sanctifieth  and  they  who  are  sanctified  are  all  of  one," 
Heb.ii.ll, — i^'evhg;  that  is,  <pvpd//,aT05 — of  the  same  mass,  of  one  nature 
and  blood  ;  whence  he  is  not  ashamed  to  call  them  brethren.  This 
also  was  to  be  brought  forth  from  the  treasures  of  infinite  wisdom. 

S.  This  nature  of  ours,  wherein  the  work  of  our  recoveiy  and  sal- 
vation is  to  be  wrought  and  performed,  was  not  to  be  so  derived  from 
the  original  stock  of  our  kind  or  race  as  to  bring  along  with  it  the 
same  taint  of  sin,  and  the  same  liableness  unto  guilt,  upon  its  own 
account,  as  accompany  every  other  individual  person  in  the  world; 
for,  as  the  apostle  speaks,  "  such  a  high  priest  became  us  "  (and  as  a 
high  priest  was  he  to  accomplish  this  work)  "  as  was  holy,  harmless, 
undefiled,  separate  from  sinners."  For,  if  this  natiu-e  in  him  were  so 
defiled  as  it  is  in  us — if  it  were  under  a  deprivation  of  the  image  ot 
God,  as  it  is  in  our  persons  before  oiu:  renovation — it  could  do  nothing 
that  should  be  acceptable  unto  him.  And  if  it  were  subject  unto  guilt 
on  its  own  account,  it  could  make  no  satisfaction  for  the  sin  of  others. 
Here,  therefore,  again  occurs  dignus  vindice  nodus — a  difficulty  which 
nothing  but  divine  wisdom  could  expedite. 

To  take  a  little  farther  view  hereof,  we  must  consider  on  what 
grounds  these  things  (spiritual  defilement  and  guilt)  do  adhere  unto 
our  nature,  as  they  are  in  all  oiu"  individual  persons.  And  the  first 
of  these  is — that  our  entire  nature,  as  unto  our  participation  of  it,  was 
in  Adam,  as  our  head  and  representative.  Hence  his  sin  became  the 
sin  of  us  all— is  justly  imputed  unto  us  and  charged  on  us.  In  him 
we  all  sinned ;  all  did  so  who  were  in  him  as  their  common  repre- 
sentative when  he  sinned.  Hereby  we  became  the  natiu-al  "  children 
of  wrath,"  or  liable  unto  the  wrath  of  God  for  the  common  sin  of  our 
nature,  in  the  natural  and  legal  head  or  spring  of  it.  And  the  other 
is^that  we  derive  our  nature  from  Adam  by  the  way  of  natural  gene- 
ration. By  that  means  alone  is  the  nature  of  our  first  parents,  as 
defiled,  communicated  unto  us  ;  for  by  this  means  do  we  become  to 
appertain  unto  the  stock  as  it  was  degenerate  and  corrupt.  Where- 
fore that  part  of  our  nature  wherein  and  whereby  this  great  work 
was  to  be  Avrought,  must,  as  unto  its  essence  and  substance,  be  derived 
from  our  first  parents, — yet  so  as  never  to  have  been  in  Adam  as  a  com- 
mon representative,  nor  be  derived  from  him  by  natural  generation. 

The  brinoino:  forth  of  our  nature  in  such  an  instance — wherein  it 
should  relate  no  less  really  and  truly  unto  the  first  Adam  than  we  do 
ourselves,  whereby  there  is  the  strictest  alliance  of  nature  between 
him  so  partaker  of  it  and  us,  yet  so  as  not  in  the  least  to  participate 
of  the  saiilt  of  the  first  sin,  nor  of  the  defilement  of  our  nature  thereby 
— must  be  an  effect  of  infinite  wisdom  beyond  the  conceptions  of  any 
created  understanding.  And  this,  as  we  know,  was  done  in  the  person 


200  THE  PERSON  OF  CHRIST. 

of  Christ;  for  his  human  nature  was  never  in  Adam  as  his  repre- 
sentative, nor  was  he  comprised  in  the  covenant  wherein  he  stood. 
For  he  derived  it  legally  only  from  and  after  the  first  promise,  when 
Adam  ceased  to  be  a  common  person.  Nor  did  it  proceed  from  him 
by  natural  generation — the  only  means  of  the  derivation  of  its  depra- 
vation and  pollution ;  for  it  was  a  "  holy  thing,"  created  in  the 
womb  of  the  Virgin  by  the  power  of  the  Most  High.  "  0  the  depths 
of  the  wisdom  and  knowledge  of  God !" 

It  was  necessary,  therefore,  on  all  these  considerations — it  was  so 
unto  the  glory  of  the  holy  properties  of  the  divine  nature,  and  the 
reparation  of  the  honour  of  his  holiness  and  righteousness — that  he  by 
whom  the  work  of  our  recovery  was  to  be  wrought  should  be  a  man, 
partaker  of  the  nature  that  sinned,  yei  free  from  all  sin,  and  all  the 
consequents  of  it.  And  this  did  divine  wisdom  contrive  and  accom- 
plish in  the  human  nature  of  Jesus  Christ. 

But  yet,  in  the  second  place,  on  all  the  considerations  before  men- 
tioned, it  is  no  less  evident  that  this  work  could  not  be  wrought  or 
effected  by  him  who  was  no  more  than  a  mere  man,  who  had  no 
nature  but  ours — who  was  a  human  person,  and  no  more.  There  was 
no  one  act  which  he  was  to  perform,  in  order  unto  our  deliverance, 
but  did  require  a  divine  power  to  render  it  efficacious.  But  herein 
lies  that  great  mystery  of  godliness  whereunto  a  continual  opposition 
hath  been  made  by  the  gates  of  hell ;  as  we  manifested  in  the  entrance 
of  this  discourse.  But  whereas  it  belongs  unto  the  foundation  of  our 
faith,  we  must  inquire  into  it,  and  confirm  the  tmth  of  it  with  such 
demonstrations  as  divine  revelation  doth  accommodate  us  withal. 
And  three  things  are  to  be  spoken  unto. 

First,  We  are  to  give  in  rational  evidences  that  the  recovery  of 
mankind  was  not  to  be  effected  by  any  one  who  was  a  mere  man, 
and  no  more,  though  it  were  absolutely  necessary  that  a  man  he 
should  be ;  he  must  be  God  also.  Secondly,  We  must  inquire  into  the 
suitableness  or  condecency  unto  divine  wisdom  in  the  redemption 
and  salvation  of  the  church  by  Jesus  Christ,  who  was  God  and  man  in 
one  person  ;  and  thereon  give  a  description  of  the  person  of  Christ 
and  its  constitution,  which  suiteth  all  the  ends  of  infinite  wisdom  in 
this  glorious  work.  The  first  of  these  falls  under  sundry  plain  demon- 
strations. 

1.  That  human  nature  might  be  restored,  or  any  portion  of  man- 
kind be  eternally  saved  unto  the  glory  of  God,  it  was  necessary,  as 
we  proved  before,  that  an  obedience  should  he  yielded  unto  God  and 
his  law,  which  should  give  and  bring  more  glory  and  honour  unto 
bis  holiness  than  there  was  dishonour  reflected  on  it  by  the  disobe- 
dience of  us  all.  Those  who  are  otherwise  minded  care  not  what 
becomes  of  the  glory  of  God,  so  that  wicked,  sinful  man  may  be  saved 


THE  VALUE  OF  CHRIS  IS  OBEDIENCE.  201 

one  way  or  other.  But  these  thoughts  spring  out  of  our  apostasy,  and 
belong  not  unto  that  estate  wherein  we  loved  God  above  all,  and  pre- 
ferred his  glory  above  all, — as  it  was  with  us  at  the  first,  in  the  original 
constitution  of  our  nature.  But  such  an  obedience  could  never  be 
yielded  unto  God  by  any  mere  creature  whatever ;— not  by  any  one 
who  was  only  a  man,  however  dignified  and  exalted  in  state  and  con- 
dition above  all  others.  For  to  suppose  that  God  should  be  pleased 
and  glorified  with  the  obedience  of  any  one  man,  more  than  he  was 
displeased  and  dishonoured  by  the  disobedience  of  Adam  and  all  his 
posterity,  is  to  fancy  things  that  have  no  ground  in  reason  or  justice, 
or  are  any  way  suitable  unto  divine  wisdom  and  holiness.  He  who  un- 
dertaketh  this  work  must  have  somewhat  that  is  divine  and  infinite, 
to  put  an  infinite  value  on  his  obedience — that  is,  he  must  be  God. 

2.  The  obedience  of  such  a  one,  of  a  mere  man,  could  have  no  influ- 
ence at  all  on  the  recovery  of  mankind,  nor  the  salvation  of  the  church. 
For,  whatever  it  were,  it  would  be  all  due  from  Inuifor  himself,  and 
so  could  only  profit  or  benefit  himself ;  for  what  is  due  from  any  on 
his  own  account,  cannot  redound  or  be  reckoned  unto  the  advantage 
of  another.  But  there  is  no  mere  creature,  nor  can  there  be  any  such, 
but  he  is  obliged  for  himself  unto  all  the  obedience  unto  God  that 
he  is  capable  of  the  performance  of  in  this  world ;  as  we  have  before 
declared.  Yea,  universal  obedience,  in  all  possible  instances,  is  so 
absolutely  necessary  unto  him,  as  a  creature  made  in  dependence  on 
God,  and  for  the  enjoyment  of  him,  that  the  voluntary  omission  of  it, 
in  any  one  instance,  would  be  a  criminal  disobedience,  ruinous  unto  his 
own  soul.  Wherefore,  no  such  obedience  could  be  accepted  as  any 
kind  of  compensation  for  the  disobedience  of  others,  or  in  their  stead. 
He,  then,  that  performs  this  obedience  must  be  one  who  was  not  ori- 
ginally obliged  thereunto,  on  his  own  account,  or  for  himself  And 
this  must  be  a  divine  person,  and  none  other ;  for  every  mere  creature 
is  so  obliged.  And  there  is  nothing  more  fundamental  in  Gospel 
principles,  than  that  the  Lord  Christ,  in  his  divine  person,  was  above 
the  law,  and  for  himself  owed  no  obedience  thereunto ;  but  by  his 
own  condescension,  as  he  was  "  made  of  a  woman"  for  us,  so  he  was 
"  made  under  the  law  "  for  us.  And  therefore,  those  by  whom  the 
divine  person  of  Christ  is  denied,  do  all  of  them  contend  that  he 
yielded  obedience  unto  God  for  himself,  and  not  for  us.  But  herein 
they  bid  defiance  unto  the  principal  effect  of  divine  wisdom,  wherein 
God  will  be  eternally  glorified. 

8.  The  people  to  be  freed,  redeemed,  and  brought  unto  glory,  were 
great  and  innumerable;  "a  great  multitude,  which  no  man  can  num- 
ber," Rev.  vii.  9.  The  sins  which  they  were  to  be  delivered,  ran- 
somed, and  justified  from — for  which  a  propitiation  was  to  be  made — ■ 
were  next  unto  absolutely  infinite.     They  wholly  surpass  the  compre- 


202  THE  PERSON  OF  CHRIST. 

hension  of  any  created  understanding,  or  the  compass  of  imagination. 
And  in  every  one  of  them  there  was  something  reductively  infinite, 
as  committed  against  an  infinite  Majesty.  The  miseries  which  hereon 
all  these  persons  were  obnoxious  unto  were  infinite,  because  eternal ; 
or  all  that  evil  which  our  nature  is  capable  to  suffer  was  by  them  all 
eternally  to  be  undergone. 

By  all  these  persons,  in  all  these  sins,  there  was  an  inroad  made 
on  the  rule  and  government  of  God,  an  affront  given  unto  his  justice, 
in  the  violation  of  his  law;  nor  can  any  of  them  be  delivered  from 
the  consequents  hereof  in  eternal  misery,  without  a  compensation  and 
satisfaction  made  unto  the  justice  of  God.  To  assert  the  contrary,  is 
to  suppose,  that  upon  the  matter  it  is  all  one  to  him  whether  he  be 
obeyed  or  disobeyed,  whether  he  be  honoured  or  dishonoured,  in  and 
by  his  creatures ;  and  this  is  all  one  as  to  deny  his  very  being,  see- 
ing it  opposeth  the  glory  of  his  essential  properties.  Now,  to  suppose 
that  a  mere  man,  by  his  temporary  suffering  of  external  pains,  should 
make  satisfaction  unto  the  justice  of  God  for  all  the  sins  of  all  these 
persons,  so  as  it  should  be  right  and  just  with  him  not  only  to  save 
and  deliver  them  from  all  the  evils  they  were  liable  unto,  but  also  to 
bring  them  unto  life  and  glory,  is  to  constitute  a  mediation  between 
God  and  man  that  should  consist  in  appearance  and  ostentation,  and 
not  be  an  effect  of  divine  wisdom,  righteousness,  and  holiness,  nor 
have  its  foundation  in  the  nature  and  equity  of  things  themselves. 
For  the  things  supposed  will  not  be  reduced  unto  any  rules  of  justice 
or  proportion,  that  one  of  them  should  be  conceived  in  any  sense  to 
answer  unto  the  other;  that  is,  there  is  nothing  which  answers  any 
rule,  notions,  or  conceptions  of  justice — nothing  that  might  be  exem- 
plary unto  men  in  the  punishment  of  crimes — that  the  sins  of  an  in- 
finite number  of  men,  deserving  every  one  of  them  eternal  death, 
should  be  expiated  by  the  temporary  sufferings  of  one  mere  man,  so 
as  to  demonstrate  the  righteousness  of  God  in  the  punishment  of  sin. 
But  God  doth  not  do  these  things  for  show  or  appearance,  but  accord- 
ing unto  the  real  exigence  of  the  holy  properties  of  his  nature.  And 
on  that  supposition,  there  must  be  a  proportion  between  the  things 
themselves — namely,  the  sufferings  of  one  and  the  deliverance  of  all. 

Nor  could  the  faith  of  man  ever  find  a  stable  foundation  to  fix 
upon  on  the  supposition  before  mentioned.  No  faith  is  able  to  con- 
flict with  this  objection,  that  the  sufferings  of  one  mere  man  should 
be  accepted  with  God  as  a  just  compensation  for  the  sins  of  the 
whole  church.  Men  who,  in  things  of  this  nature,  satisfy  themselves 
with  notions  and  fancies,  may  digest  such  suppositions ;  but  those  who 
make  use  of  faith  for  their  own  delivery  from  under  a  conviction  of 
ein,  the  nature  and  demerit  of  it,  with  a  sense  of  the  wrath  of  God, 
and  the  curse  of  the  law  against  it,  can  find  no  relief  in  such  notions 


NECESSITY  OF  CHRIST'S  MEDIATORSHIP.  203 

or  appreliensions.  But  it  became  the  wisdom  of  God,  in  the  dispen- 
sation of  himself  herein  unto  the  church,  so  to  order  things  as  that 
faith  might  have  an  immovable  rock  to  build  upon.  This  alone  it 
hath  in  the  person  of  Christ,  God  and  man,  his  obedience  and  suf- 
ferings. Wherefore,  those  by  whom  the  divine  nature  of  the  Lord 
Christ  is  denied,  do  all  of  them  absolutely  deny  also  that  he  made 
any  satisfaction  unto  divine  justice  for  sin.  They  will  rather  swallow 
all  the  absurdities  which  the  absolute  dismission  of  sin  without  satis- 
faction or  punishment  doth  bring  along  with  it,  than  grant  that  a 
mere  man  could  make  any  such  satisfaction  by  his  temporary  suffer- 
ings for  the  sins  of  the  world.  And,  on  the  other  hand,  whoever  doth 
truly  and  sincerely  believe  the  divine  person  of  Christ — namely,  that 
he  was  God  and  man  in  one  person,  and  as  such  a  person  acted  in 
the  whole  work  of  mediation — he  cannot  shut  his  eyes  against  the 
glorious  light  of  this  truth,  that  what  he  did  and  suffered  in  that  work 
must  have  an  intrinsic  worth  and  excellency  in  it,  out-balancing  all 
the  evil  in  the  sins  of  mankind — that  more  honour  and  glorj  accrued 
unto  the  holiness  and  law  of  God  by  his  obedience  than  dishonour 
was  cast  on  them  by  the  disobedience  of  Adam  and  all  his  posterity. 

4.  The  way  whereby  the  church  was  to  be  recovered  and  saved, 
was  by  such  works  and  actings  as  one  should  take  on  himself  to  per- 
form in  the  way  of  an  office  committed  unto  him  for  that  end.  For 
whereas  man  could  not  recover,  ransom,  nor  save  himself,  as  we  have 
proved,  the  whole  must  be  wrought  for  him  by  another.  The  under- 
taking hereof  by  another  must  depend  on  the  infinite  wisdom,  coun- 
sel, and  pleasure  of  God,  with  the  will  and  consent  of  him  who  was 
to  undertake  it.  So  also  did  the  constitution  of  the  way  and  means 
in  particular  whereby  this  deliverance  was  to  be  wrought.  Hereon  it 
became  his  office  to  do  the  things  which  were  required  unto  that  end. 
But  we  have  before  proved,  apart  by  itself,  that  no  office  unto  this  pur- 
pose could  be  discharged  towards  God,  or  the  whole  church,  by  any  one 
who  was  a  man  only.  I  shall  not,  therefore,  here  farther  insist  upon 
it,  although  there  be  good  argument  in  it  unto  our  present  purpose. 

5.  If  man  be  recovered,  he  must  be  restored  into  the  same  state, 
condition,  and  dignity,  wherein  he  was  placed  before  the  fall.  To 
restore  him  with  any  diminution  of  honour  and  blessedness  was  not 
suited  unto  divine  wisdom  and  bounty ;  yea,  seeing  it  was  the  infi- 
nite grace,  goodness,  and  mercy  of  God  to  restore  him,  it  seems  agree- 
able unto  the  glory  of  divine  excellencies  in  their  operations,  that  he 
should  be  brought  into  a  better  and  more  honourable  condition  than 
that  which  he  had  lost.  But  before  the  fall,  man  was  not  subject 
nor  obedient  unto  any  but  unto  God  alone.  Somewhat  less  he  was 
in  dignity  than  the  angels;  howbeit  he  owed  them  no  obedience — 
they  were  his  fellow-servants.     And  as  for  all  other  things  here  be- 


204  THE  PERSON  OF  CHRIST. 

low,  they  were  made  "  subject  unto  him,  and  put  under  his  feet,"  he 
himself  being  in  subjection  unto  God  alone.  But  if  he  were  re- 
deemed and  restored  by  one  who  was  a  mere  creature,  he  could  not 
be  restored  unto  this  state  and  dignity;  for,  on  all  grounds  of  right 
and  equity,  he  must  owe  all  sei-vice  and  obedience  unto  him  by  whom 
he  was  redeemed,  restored,  and  recovered,  as  the  autlior  of  the  state 
wherein  he  is.  For  when  we  are  "  bought  with  a  price,  "  we  are  not 
our  own,  as  the  apostle  affirms,  1  Cor.  vi,  19,  20.  We  are  there- 
fore his  who  hath  bought  us  ;  and  him  are  we  bound  to  serve  in  our 
souls  and  bodies,  which  are  his.  Accordingly,  in  the  purchase  of  us, 
the  Lord  Christ  became  our  absolute  Lord,  unto  whom  we  owe  all 
reUgious  subjection  of  soul  and  conscience,  Rom.  xiv.  7-9.  It  would 
follow,  therefore,  that  if  we  were  redeemed  and  recovered  by  the  in- 
terposition of  a  mere  creature — if  such  a  one  were  our  Redeemer, 
Saviour,  and  Deliverer — into  the  service  of  a  mere  creature  (that  is, 
reUgious  service  and  obedience)  we  should  be  recovered.  And  so 
they  believe  who  affirm  the  Lord  Christ  to  be  a  man,  and  no  more. 
But,  on  this  supposition,  we  are  so  far  from  an  advancement  in  state 
and  dignity  by  our  restoration,  that  we  do  not  recover  what  we  were 
first  instated  in.  For  it  belonged  thereunto  that  we  should  owe 
religious  service  and  obedience  unto  him  alone  who  was  God  by 
nature  over  all,  blessed  for  ever.  And  they  bring  all  confusion  into 
Christian  religion,  who  make  a  mere  creature  the  object  of  our 
faith,  love,  adoration,  invocation,  and  all  sacred  worship.  But  in  our 
present  restoration  we  are  made  subject  anew,  as  unto  religious  ser- 
vice, only  unto  God  alone.  Therefore  the  holy  angels,  the  head  of 
the  creation,  do  openly  disclaim  any  such  service  and  veneration  from 
us,  because  they  are  only  the  fellow-servants  of  them  that  have  the 
testimony  of  Jesus,  Rev.  xix.  10.  Nor  hath  God  put  the  "world  to 
come,"  the  gospel  state  of  the  church,  into  subjection  unto  angels,  or 
any  other  creature,  but  only  unto  the  Son,  who  is  Lord  over  his  owti 
house,  even  he  that  made  all  things,  who  is  God,  Heb.  iii.  4-6. 
"Wherefore,  we  are  restored  into  our  primitive  condition,  to  be  in 
spiritual  subjection  unto  God  alone.  He,  therefore,  by  whom  we 
are  restored,  unto  whom  we  owe  all  obedience  and  rehgious  service, 
is,  and  ought  to  be,  God  also.  And  as  they  utterly  overthrow  the 
Gospel  who  affirm  that  all  the  obedience  of  it  is  due  unto  him  who 
is  a  man,  and  no  more — as  do  all  by  whom  the  divine  nature  of  Christ 
is  denied ;  so  they  debase  themselves  beneath  the  dignity  of  the  state 
of  redemption,  and  cast  dishonour  on  the  mediation  of  Christ,  who 
subject  themselves  in  any  religious  service  to  saints  or  angels,  or 
any  other  creatures  whatever. 

On  these  suppositions,  which  are  full  of  light  and  evidence,  infinite 
Wisdom  did  interpose  itself,  to  glorify  all  the  other  concerned  excel- 


DIVINE  WISDOM  IN  THE  PERSON  OF  CHRIST,  205 

lencies  of  the  glory  of  God,  in  sucli  a  way  as  might  solve  all  diffi- 
culties, and  satisfy  all  the  ends  of  God's  gloiy,  in  the  recovery  and 
redemption  of  mankind.     The  case  before  it  was  as  followeth  : — 

Man,  by  sin,  had  cast  the  most  inconceivable  dishonour  on  the 
righteousness,  holiness,  goodness,  and  rule  of  God  ;  and  himself  into 
the  guilt  of  eternal  ruin.  In  this  state  it  became  the  wisdom  and 
goodness  of  God,  neither  to  suffer  the  whole  race  of  mankind  to  come 
short  eternally  of  that  enjoyment  of  himself  for  which  it  was  created, 
nor  yet  to  deliver  any  one  of  them  without  a  retrieval  of  the  eternal 
honour  of  his  righteousness,  holiness,  and  rule,  from  the  diminution 
and  wa3to  that  was  made  of  it  by  sin.  As  this  could  no  way  be  done 
but  by  a  full  satisfaction  unto  justice  and  an  obedience  unto  the 
law,  bringing  and  yielding  more  honour  unto  the  holiness  and  right- 
eousness of  God  than  they  could  any  way  lose  by  the  sin  and  dis- 
obedience of  man ; — so  this  satisfaction  must  be  made,  and  this  obe- 
dience be  yielded,  in  and  by  the  same  nature  that  sinned  or  disobeyed, 
whereby  alone  the  residue  of  mankind  may  be  interested  in  the 
benefits  and  effects  of  that  obedience  and  satisfaction.  Yet  was  it 
necessary  hereunto,  that  the  nature  wherein  all  this  was  to  be  per- 
formed, though  derived  from  the  same  common  stock  with  that 
whereof  in  all  our  persons  we  are  partakers,  should  be  absolutely  free 
from  the  contagion  and  guilt  which,  with  it  and  by  it,  are  communi- 
cated unto  our  persons  from  that  common  stock.  Unless  it  were  so, 
there  could  be  no  undertaking  in  it  for  others — it  would  not  be  able 
to  answer  for  itself  But  yet,  on  all  these  suppositions,  no  undertak- 
ing, no  performance  of  duty,  in  human  nature,  could  possibly  yield 
that  obedience  unto  God,  or  make  that  satisfaction  for  sin,  whereon 
the  deliverance  of  others  might  ensue,  unto  the  glory  of  the  holiness, 
righteousness,  and  rule  of  God. 

In  this  state  of  things  did  infinite  Wisdom  interpose  itself,  in  that 
glorious,  ineffable  contrivance  of  the  person  of  Christ — or  of  the 
divine  nature  in  the  eternal  Son  of  God  and  of  ours  in  the  same  in- 
dividual person.  Otherwise  this  work  could  not  be  accomplished ; — 
at  least  all  other  ways  are  hidden  from  the  eyes  of  all  living,  no 
created  understanding  being  able  to  apprehend  any  other  way 
whereby  it  might  so  have  been,  unto  the  eten:ial  glory  of  God.  Tliis, 
therefore,  is  such  an  effect  of  divine  wisdom  as  will  be  the  object  of 
holy  adoration  and  admiration  unto  eternity; — as  unto  this  lifa,  how 
little  a  portion  is  it  we  know  of  its  excellency  ! 


206  THE  PERSON  OF  CHRIST. 


CHAPTER  XVII. 

Other  Evidences  of  Divine  Wisdom  in  the  Contrivance  of  the  Work  of  Redemption 
in  iind  by  the  Person  of  Christ,  in  Eifects  Evidencing  a  Condecency  thereunto. 

That  which  remains  of  our  present  inquiry,  is  concerning  those 
evidences  of  divine  condecency,  or  suitableness  unto  infinite  wisdom 
and  goodness,  which  we  may  gather  from  the  nature  of  this  work,  and 
its  effects  as  expressed  in  divine  revelation.  Some  few  instances  hereof 
I  shall  choose  out  from  amongst  many  that  might  be  insisted  on. 

1.  Man  was  made  to  serve  God  in  all  things.  In  his  person — in 
his  soul  and  body — in  all  his  faculties,  powers,  and  senses — in  all  that 
was  given  unto  him  or  intrusted  with  him — he  was  not  his  own,  but 
every  way  a  servant,  in  all  that  he  was,  in  all  that  he  had,  in  all  that 
he  did  or  was  to  do.  This  he  was  made  for — this  state  and  condition 
was  necessary  unto  him  as  a  creature.  It  could  be  no  otherwise  with 
any  that  was  so ;  it  was  so  with  the  angels,  who  were  greater  in  dig- 
nity and  power  than  man.  The  very  name  of  creature  includes  the 
condition  of  universal  subjection  and  service  unto  the  Creator.  This 
condition,  in  and  by  his  sin,  Adam  designed  to  desert  and  to  free  him- 
self from.  He  would  exalt  himself  out  of  the  state  of  service  and 
obedience  absolute  and  universal,  into  a  condition  of  self-sufficiency — 
of  domination  and  rule.  He  would  be  as  God,  like  unto  God;  that 
is,  subject  no  more  to  him,  be  in  no  more  dependence  on  him — but 
advance  his  own  will  above  the  will  of  God.  And  there  is  somewhat 
of  this  in  every  sin ; — the  sinner  would  advance  his  own  will  in  opposi- 
tion unto  and  above  the  will  of  God.  But  what  was  the  event  hereof? 
Man,  by  endeavouring  to  free  himself  from  absolute  subjection  and 
universal  service,  to  invade  absolute  dominion,  fell  into  absolute  and 
eternal  ruin. 

For  our  recovery  out  of  this  state  and  condition,  considering  how 
we  cast  ourselves  into  it,  the  way  insisted  on  was  found  out  by  divine 
wisdom — namely,  the  incarnation  of  the  Son  of  God;  for  he  was 
Lord  of  all,  had  absolute  dominion  over  all,  owed  no  service,  no  obe- 
dience for  himself — being  in  the  form  of  God,  and  equal  unto  him. 
From  this  state  of  absolute  dominion  he  descended  into  a  condition 
of  absolute  service.  As  Adam  sinned  and  fell  by  leaving  that  state 
of  absolute  service  which  was  due  unto  him,  proper  unto  his  nature, ' 
inseparable  from  it, — to  attempt  a  state  of  absolute  dominion  which 
was  not  his  own,  not  due  unto  him,  not  consistent  with  his  nature; 
so  the  Son  of  God,  being  made  the  second  Adam,  relieved  us  by 
descending  from  a  state  of  absolute  dominion,  which  was  his  own — 
due  to  his  nature — to  take  on  him  a  state  of  absolute  service,  which 


WISDOM  IN  EEDEMPTION  BY  THE  PERSON  OF  CHRIST.  207 

was  not  his  own,  nor  due  unto  him.  And  this  being  inconsistent 
with  his  own  divine  nature,  he  performed  it  by  taking  our  nature  on 
him — making  it  his  own.  He  descended  as  much  beneath  himself 
in  his  self-humihation,  as  Adam  designed  to  ascend  above  himself  in 
his  pride  and  self-exaltation. 

The  consideration  of  the  divine  grace  and  wisdom  herein  the 
apostle  proposeth  unto  us,  Phil.  ii.  6-8',  "  Who,  being  in  the  fonn 
of  God,  thought  it  not  robbery  to  be  equal  with  God;  but  made  him- 
self of  no  reputation,  and  took  upon  him  the  form  of  a  servant,  and 
was  made  in  the  likeness  of  men;  and  being  found  in  fashion  as  a 
man,  he  humbled  himself,  and  became  obedient  unto  death,  even  the 
death  of  the  cross."  Adam  being  in  the  form — that  is,  the  state  and 
condition — of  a  servant,  did  by  robbery  attempt  to  take  upon  him 
the  "  form  of  God,"  or  to  make  himself  equal  unto  him.  The  Lord 
Christ  being  in  the  "  form  of  God  " — that  is,  his  essential  form,  of  the 
same  nature  with  him — accounted  it  no  robbery  to  be  in  the  state 
and  condition  of  God,  to  be  "equal  to  him;"  but  being  made  in 
the  "  fashion  of  a  man,"  taking  on  him  our  nature,  he  also  submitted 
unto  the  form  or  the  state  and  condition  of  a  servant  therein.  He 
had  dominion  over  all,  owed  service  and  obedience  unto  none,  being 
in  the  "form  of  God,"  and  equal  unto  him — the  condition  which  Adam 
aspired  unto ;  but  he  condescended  unto  a  state  of  absolute  subjection 
and  service  for  our  recovery.  This  did  no  more  belong  unto  him  on 
his  own  account,  than  it  belonged  unto  Adam  to  be  like  unto  God, 
or  equal  to  him.  Wherefore  it  is  said  that  he  humbled  himself  unto 
it,  as  Adam  would  have  exalted  himself  unto  a  state  of  dignity  which 
was  not  his  due. 

This  submission  of  the  Son  of  God  unto  an  estate  of  absolute  and 
universal  service  is  declared  by  the  apostle,  Heb.  x.  5.  For  those 
words  of  the  Psalmist,  "  Mine  ears  hast  thou  digged,"  or  bored,  Ps. 
xl.  6,  he  renders,  "  A  body  hast  thou  prepared  me."  There  is  an 
allusion  in  the  words  of  the  prophecy  unto  him  under  the  law  who 
gave  up  himself  in  absolute  and  perpetual  service ;  in  sign  whereof 
his  ears  were  bored  with  an  awl.  So  the  body  of  Christ  was  prepared 
for  him,  that  therein  he  might  be  in  a  state  of  absolute  service  unto 
God.  So  he  became  to  have  nothing  of  his  own — the  original  state 
that  Adam  would  have  forsaken;  no,  not  [even]  his  life — he  was 
obedient  unto  the  death. 

This  way  did  divine  wisdom  find  out  and  contrive,  whereby  more 
glory  did  arise  unto  the  holiness  and  righteousness  of  God  from  his 
condescension  unto  universal  service  and  obedience  who  was  over  all, 
God  blessed  for  ever,  than  dishonour  was  cast  upon  them  by  the  self- 
exaltation  of  him  who,  being  in  all  things  a  servant,  designed  to  be 
like  unto  God. 


208  THE  PERSON  OF  CHRIST. 

2.  Adam  was  poor  in  himself,  as  a  creature  must  be.  What  riches 
he  had  in  his  hand  or  power,  they  were  none  of  his  own,  they  were 
only  trusted  with  him  for  especial  service.  In  this  state  of  poverty  he 
commits  the  robbery  of  attempting  to  be  like  unto  God.  Being  poor, 
Iio  would  make  himself  rich  by  the  rapine  of  an  equality  with  God. 
This  brought  on  him  and  us  all,  as  it  was  meet  it  should,  the  loss  of 
all  that  we  were  intrusted  with.  Hereby  we  lost  the  image  of  God — 
lost  our  right  unto  the  creatures  here  below — lost  ourselves  and  our 
souls.     This  was  the  issue  of  his  attempt  to  be  rich  when  he  was  poor. 

In  this  state  infinite  wisdom  hath  provided  for  our  relief,  unto  the 
glory  of  God.  For  the  Lord  Jesus  Christ  being  rich  in  himself,  for 
our  sakes  he  became  poor,  that  we  through  his  poverty  might  be  rich, 
2  Cor.  viii.  9.  He  was  rich  in  that  riches  which  Adam  designed  by 
robbery;  for  "he  was  in  the  form  of  God,  and  accounted  it  no 
robbery  to  be  equal  with  God."  But  he  made  himself  poor  for  our 
sakes,  with  poverty  which  Adam  would  have  relinquished ;  yea,  to  that 
degree  that  "he  had  not  where  to  lay  his  head" — he  had  nothing. 
Hereby  he  made  a  compensation  for  what  he  never  made  spoil  of,  or 
paid  what  he  never  took.  In  this  condescension  of  his,  out  of  grace 
and  love  to  mankind,  was  God  more  glorified  than  he  was  dishonoured 
in  the  sinful  exaltation  of  Adam  out  of  pride  and  self-love. 

3.  The  sin  of  man  consisted  formally  in  disobedience;  and  it  was 
the  disobedience  of  him  who  was  every  way  and  in  all  things  obliged 
unto  obedience.  For  man — ^by  all  that  he  was,  by  all  that  he  had 
received,  by  all  that  he  expected  or  was  farther  capable  of,  by  the 
constitution  of  his  own  nature,  by  the  nature  and  authority  of  God, 
with  his  relation  thereunto — was  indispensably  obliged  unto  universal 
obedience.  His  sin,  therefore,  was  the  disobedience  of  him  who  was 
absolutely  obliged  unto  obedience  by  the  very  constitution  of  his  being 
and  necessary  relation  unto  God.  This  was  that  which  rendered  it 
so  exceeding  sinful,  and  the  consequents  of  it  eternally  miserable; 
and  from  this  obligation  his  sin,  in  any  one  instance,  was  a  total 
renunciation  of  all  obedience  unto  God. 

The  recompense,  with  respect  unto  the  glory  of  God,  for  disobe- 
dience must  be  by  obedience,  as  hath  been  before  declared.  And  if 
there  be  not  a  full  obedience  yielded  unto  the  law  of  God  in  that 
nature  that  sinned,  man  cannot  be  saved  without  an  eternal  violation 
of  the  glory  of  God  therein.  But  the  disobedience  of  him  who  was 
every  way  obliged  unto  obedience  could  not  be  compensated  but  by 
his  obedience  who  was  no  way  obliged  thereunto;  and  this  could 
be  only  the  obedience  of  him  that  is  God,  (for  all  creatures  are  obliged 
to  obedience  for  themselves,)  and  it  could  be  performed  only  by  him  j 
who  was  man.  Wherefore,  for  the  accomplishment  of  this  obedience, 
he  who,  in  his  own  person  as  God,  was  above  the  law,  was  in  his 


THE  INHERITANCE  LOST  IN  ADAM.  209 

human  nature,  in  his  own  person  as  man,  made  under  the  law.  Had 
he  not  been  made  under  the  law,  what  he  did  could  not  have  been 
obedience ;  and  had  he  not  been  in  himself  above  the  law,  his  obe- 
dience could  not  have  been  beneficial  unto  us.  The  sin  of  Adam 
(and  the  same  is  in  the  nature  of  every  sin)  consisted  in  this — ^that  he 
who  was  naturally  every  Avay  under  the  law,  and  subject  unto  it, 
would  be  every  way  above  the  law,  and  no  way  obliged  by  it.  Where- 
fore it  was  taken  away,  unto  the  glory  of  God,  by  his  obedience,  who 
being  in  himself  above  the  law,  no  way  subject  unto  it,  yet  submitted, 
humbled  himself,  to  be  "made  under  the  law,"  to  be  every  way 
obliged  by  it.  See  Gal.  iii.  13,  iv.  4.  This  is  the  subject  of  the  dis- 
course of  the  apostle,  Rom.  v.,  from  verse  12  to  the  end  of  the  chapter. 

Unto  the  glory  of  God  in  all  these  ends,  the  person  of  Christ,  as 
an  effect  of  infinite  wisdom,  was  meet  and  able  to  be  a  mediator  and 
undertaker  between  God  and  man.  In  the  union  of  both  our  natures 
in  the  same  person,  he  was  so  meet  by  his  relation  unto  both  ; — unto 
God  by  filiation,  or  sonship ;  unto  us  by  brotherhood,  or  nearness  of 
kindred,  Heb.  ii.  14.  And  he  was  able  from  the  dignity  of  his  per- 
son ;  for  the  temporary  sufferings  of  him  who  was  eternal  were  a  full 
compensation  for  the  eternal  sufferings  of  them  who  were  temporary, 

4.  God  made  man  the  lor-d  of  all  things  here  heloiu.  He  was,  as 
it  were,  the  heir  of  God,  as  unto  the  inheritance  of  this  world  in  pre- 
sent, and  as  unto  a  blessed  state  in  eternal  glory.  But  he  lost  all 
right  and  title  hereunto  by  sin.  He  made  forfeiture  of  the  whole  by 
the  law  of  tenure  whereby  he  held  it,  and  God  took  the  forfeiture. 
Wherefore  he  designs  a  new  heir  of  all,  and  vests  the  whole  inherit- 
ance of  heaven  and  earth  in  him,  even  in  his  Son.  He  appointed 
him  "  the  heir  of  all  things,"  Heb.  i.  2.  This  translation  of  God's  in- 
heritance the  apostle  declares,  Heb.  ii.  6-9 ;  for  the  words  which  he 
cites  from  Ps.  viii.  4-6, — "  What  is  man,  that  thou  art  mindful  of 
him,  and  the  son  of  man,  that  thou  visitest  him  ?  For  thou  hast 
made  him  a  little  lower  than  the  angels,  and  hast  crowned  him  with 
glory  and  honour.  Thou  madest  him  to  have  dominion  over  the 
works  of  thy  hands;  thou  hast  put  all  things  under  his  feet," — do 
declare  the  original  condition  of  mankind  in  general.  But  man  for- 
feited the  dominion  and  inheritance  that  he  was  intrusted  withal ;  and 
God  settleth  it  anew,  solely  in  the  man  Christ  Jesus.  So  the  apostle 
adds,  "We  see  not  yet  all  things  put  under  him;"  but  we  see  it  all 
accomplished  in  Jesus,  verse  8.  But  as  all  other  inheritances  do  de- 
scend with  theirs,  so  did  this  unto  him  with  its  burden.  There  was 
a  great  debt  upon  it — the  debt  of  sin.  This  he  was  to  undergo,  to 
make  payment  of,  or  satisfaction  for,  or  he  could  not  rightly  enter  upon 
the  inheritance.  This  could  no  otherwise  be  done  but  by  his  suffering 
in  our  nature,  as  hath  been  declared.     He  who  was  the  heir  of  all,  was 


210  THE  PERSON  OF  CHRIST. 

in  himself  to  purge  our  sins.  Herein  did  the  infinite  wisdom  of  God 
manifest  itself,  in  that  he  conveyed  the  inheritance  of  all  things  unto 
him  who  was  meet  and  able  so  to  enter  upon  it,  so  to  enjoy  and  possess 
it,  as  that  no  detriment  or  damage  might  arise  unto  the  riches,  the  re- 
venue, the  glory  of  God,  from  the  waste  made  by  the  former  possessor. 

5.  Mankind  luas  to  be  recovered  unto  faith  and  trust  in  God,  as 
also  unto  the  love  of  him  above  all.  All  these  things  had  utterly 
forsaken  our  nature ;  and  the  reduction  of  them  into  it  is  a  work  of 
the  greatest  difficulty.  We  had  so  provoked  God,  he  had  given  such 
evidences  of  his  wrath  and  displeasure  against  us,  and  our  minds 
thereon  were  so  alienated  from  him,  as  we  stood  in  need  of  the 
strongest  motives  and  highest  encouragements  once  to  attempt  to 
return  unto  him,  so  as  to  place  all  our  faith  and  trust  in  him,  and  all 
our  love  upon  him. 

Sinners  generally  live  in  a  neglect  and  contempt  of  God,  in  an 
enmity  against  him ;  but  whenever  they  are  convinced  of  a  necessity 
to  endeavour  a  return  unto  him,  the  first  thing  they  have  to  conflict 
withal  is  fear.  Beginning  to  understand  who  and  what  he  is,  as 
also  how  things  stand  between  him  and  them,  they  are  afraid  to  have 
anything  to  do  with  him,  and  judge  it  impossible  that  they  should 
find  acceptance  with  him.  This  was  the  sense  that  Adam  himself 
had  upon  his  sin,  when  he  was  afraid,  and  hid  himself  And  the 
sense  of  other  sinners  is  frequently  expressed  unto  the  same  purpose 
in  Scripture.     See  Isa.  xxxiii.  1 4 ;  Micah  vi.  6,  7. 

All  these  discouragements  are  absolutely  provided  against  in  that 
way  of  our  recovery  which  infinite  wisdom  hath  found  out.  It  were 
a  thing  delightful  to  dwell  on  the  securities  given  us  therein,  as  unto 
our  acceptance,  in  all  those  principles,  acts,  and  duties  wherein  the 
renovation  of  the  image  of  God  doth  consist.  I  must  contract  my 
meditations,  and  shall  therefore  instance  in  some  few  things  only 
unto  that  purpose. 

(1.)  Faith  is  not  capable  of  greater  encouragement  or  confirmation 
than  lieth  in  this  one  consideration — that  what  we  are  to  believe  unto 
this  end  is  delivered  unto  us  by  God  himself  in  o\ir  nature.  What 
could  confinn  our  faith  and  hope  in  God,  what  could  encourage  us  to 
expect  acceptance  with  God,  like  this  ineffable  testimony  of  his  good- 
will unto  us  ?  The  nature  of  things  is  not  capable  of  greater  assiu:- 
ance,  seeing  the  divine  nature  is  capable  of  no  greater  condescension. 

Tills  the  Scripture  proposeth  as  that  which  gives  a  just  expectation 
that,  against  all  fears  and  oppositions,  we  should  close  with  divine 
calls  and  invitations  to  return  unto  God :  "  Last  of  all  he  sent  unto 
them  his  son,  saying,  They  will  reverence  my  son,"  Matt.  xxi.  37, — 
they  Avill  believe  the  message  which  I  send  by  him.  He  hath 
"spoken  unto  us  by  his  Son"— ^"the  brightness  of  his  glory,  and  the 


OBEDIENCE  GLOEIFIED  IN  CHRIST.  211 

express  Image  of  his  person,"  Heb.  i.  1-3.  Tlie  consideration  hereof 
is  sufficient  to  dispel  all  that  darkness  and  confusion  which  fear, 
dread,  and  guilt  do  bring  on  the  minds  of  men,  when  they  are  invited 
to  return  unto  God.  That  that  God  against  whom  we  have  sinned 
should  speak  unto  us,  and  treat  with  us,  in  our  own  nature,  about  a 
return  unto  himself,  is  the  utmost  that  divine  excellencies  could  con- 
descend unto.  And  as  this  was  needful  for  us,  (though  proud  men 
and  senseless  of  sin  understand  it  not,)  so,  if  it  be  refused,  it  will  be 
attended  with  the  sorest  destruction,  Heb.  xii.  25. 

(2.)  This  treaty  principally  consists  in  a  divine  declaration,  that 
all  the  causes  of /ear  and  dread  upon  the  account  of  sin  are  removed 
and  taken  away.  This  is  the  substance  of  the  Gospel,  as  it  is  declared 
by  the  apostle,  2  Cor.  v.  18-21.  Wherefore,  if  hereon  we  refuse  to 
return  unto  God — to  make  him  the  object  of  our  faith,  trust,  love, 
and  delight — it  is  not  by  reason  of  any  old  or  former  sin,  not  of  that 
of  our  original  apostasy  from  God,  nor  of  the  effects  of  it  against  the 
law,  [but]  by  the  means  of  a  new  sin,  outdoing  them  all  in  guilt  and 
contempt  of  God.  Such  is  final  unbelief  against  the  proposal  of  the 
Gospel.  It  hath  more  malignity  in  it  than  all  other  sins  whatever. 
But  by  this  way  of  our  recovery,  all  cause  of  fear  and  dread  is  taken 
away — all  pretences  of  a  distnist  of  the  love  and  good-will  of  God  are 
defeated ;  so  that  if  men  will  not  hereon  be  recovered  unto  him,  it  is 
from  their  hatred  of  him  and  enmity  unto  him — the  fruits  whereof 
they  must  feed  on  to  eternity. 

(3.)  Whereas,  if  we  will  return  unto  God  hy  faith,  we  are  also  to 
return  unto  him  in  love,  what  greater  motive  can  there  be  unto  it 
than  that  infinite  love  of  the  Father  and  the  Son  unto  us,  which  is 
gloriously  displayed  in  this  way  of  our  recovery  ?  See  1  John  iv.  9, 
10.     "  Si  amare  pigebat,  saltem  redamare  ne  pigeat." 

(4.)  The  whole  race  of  mankind  falling  into  sin  against  God,  and 
apostasy  from  him,  there  was  no  example  left  unto  them  to  manifest 
how  excellent,  how  glorious  and  comely  a  thing  it  is,  to  hve  unto  God, 
— to  believe  and  trust  in  him — to  cleave  unto  him  unchangeably  by 
love ;  for  they  were  utter  strangers  unto  what  is  done  by  angels  above, 
nor  could  be  affected  with  their  example.  But  without  a  pattern  of 
these  things,  manifesting  their  excellency  and  reward,  they  could  not 
earnestly  endeavour  to  attain  unto  them.  This  is  given  us  most 
conspicuously  in  the  human  nature  of  Christ.  See  Heb.  xii.  2,  3. 
Hereby,  therefore,  everything  needful  for  our  encouragement  to  return 
unto  God  is,  in  infinite  wisdom,  provided  for  and  proposed  imto  us. 

6.  Di\dne  Wisdom,  in  the  way  of  our  recovery  by  Jesus  Christ,  God 

manifest  in  the  flesh,  designed  to  glorify  a  state  of  obedience  unto 

God,  and  to  cast  the  reproach  of  the  most  inexpressible  folly  on  the 

relinquishment  of  that  state  by  sin.     For,  as  God  would  recover  and 

VOL.  I.— 22 


212  THE  PERSON  OF  CHRIST. 

restore  us,  so  he  would  do  it  in  a  Avay  of  obedience  on  our  part — of 
that  obedience  which  we  had  forsaken.  The  design  of  man,  which 
was  imposed  on  him  by  the  craft  of  Satan,  was  to  become  wise  like 
unto  God,  knowing  good  and  evil.  The  folly  of  tlu"  endeavour  was 
quickly  discovered  in  its  effects.  Sense  of  nakedness,  with  shame, 
misery,  and  death,  immediately  ensued  thereon. 

But  divine  Wisdom  thought  meet  to  aggravate  the  reproach  of  this 
follv.  He  would  let  us  see  wherein  the  true  knowledge  of  good  and 
evil  did  consist,  and  how  foolishly  we  had  aspired  unto  it  by  a  re- 
linquishment of  that  state  of  obedience  wherein  we  were  created. 

Job  xxviii.  from  verse  12  unto  the  end  of  the  chapter,  there  is  an 
inquiiy  after  wisdom,  and  the  place  of  its  habitation.  All  creatures 
give  an  account  that  it  is  not  in  them,  that  it  is  hid  from  them — 
only  they  have  heard  the  fame  thereof  All  the  context  is  to  evince 
that  it  is  essentially  and  originally  only  in  God  himself  But  if  we 
cannot  comprehend  it  in  itself,  yet  may  we  not  know  what  is  wisdom 
imto  us,  and  what  is  required  thereunto  ?  Yes,  saith  he ;  for  "  unto 
man  he  said,  Behold,  the  fear  of  the  Lord,  that  is  wisdom ;  and  to 
depart  from  evil  is  understanding,"  verse  28.  Man,  on  the  other 
hand,  by  the  suggestion  of  Satan,  thought,  and  now  of  himself  con- 
tinues to  tliink,  otherwise;  namely,  that  the  way  to  be  wise  is  to  re- 
linquish these  things.  The  world  vnll  not  be  persuaded  that  "  the 
fear  of  the  Lord  is  wisdom,  and  to  depart  from  evil  is  understanding;" 
yea,  there  is  nothing  that  the  most  of  men  do  more  despise  and  scorn, 
than  thoughts  that  true  wisdom  doth  consist  in  faith,  love,  fear,  and 
obedience  unto  God.  See  Ps.  xiv.  6.  Whatever  else  may  be  pleaded 
to  be  in  it,  yet  sure  enough  they  are  that  those  who  count  it  wisdom 
are  but  fools. 

To  cast  an  everlasting  reproach  of  folly  on  this  contrivance  of  the 
devil  and  man,  and  uncontrollably  to  evince  wherein  alone  true  wis- 
dom doth  consist,  God  would  glorify  a  state  of  obedience.  He  would 
render  it  incomparably  more  amiable,  desirable,  and  excellent,  than 
ever  it  could  have  appeared  to  have  been  in  the  obedience  of  all  the 
angels  in  heaven  and  men  on  earth,  had  they  continued  therein. 
This  he  did  in  this  way  of  our  recovery, — in  that  his  own  eternal  Son 
entered  into  a  state  of  obedience,  and  took  upon  him  the  "  form  "  or 
condition  "of  a  servant"  unto  God. 

What  more  evident  conviction  could  there  be  of  the  folly  of  man- 
kind in  hearkening  unto  the  suggestion  of  Satan  to  seek  after  msdom 
in  another  condition?  How  could  that  great  maxim,  which  is  laid 
down  in  opposition  unto  all  vain  thoughts  of  man,  be  more  eminently 
exemplified — that  "the  fear  of  the  Lord,  that  is  wisdom;  and  to  de- 
part from  evil,  that  is  imderstanding?"  What  greater  evidence  could 
be  given,  that  the  nature  of  man  is  not  capable  of  a  better  condition 


THE  INHERITANCE  RECOVERED  IN  CHRIST.  213 

than  tliat  of  service  and  universal  obedience  unto  God?  How  could 
any  state  be  represented  more  amiable,  desirable,  and  blessed?  In  the 
obedience  of  Christ,  of  the  Son  of  God  in  our  nature,  apostate  sinners 
are  upbraided  with  their  folly  in  relinquishing  that  state  which,  by 
his  susception  of  it,  is  rendered  so  glorious.  "What  have  we  attained 
by  leaving  that  condition  which  the  eternal  Son  of  God  delighted  in? 
"  I  delight,"  saith  he,  "  to  do  thy  wll,  0  my  God ;  yea,  thy  law  is 
in  the  midst  of  my  bowels,"  Ps.  xl.  8 — margin.  It  is  the  highest 
demonstration  that  our  nature  is  not  capable  of  more  order,  more 
beaut}^,  more  glory,  than  consists  in  obedience  unto  God.  And  that 
state  which  we  fell  into  upon  our  forsaking  of  it,  we  now  know  to  be 
all  darkness,  confusion,  and  misery. 

Wherefore,  seeing  God,  in  infinite  grace  and  mercy,  would  recover 
us  unto  himself;  and,  in  his  righteousness  and  holiness,  would  do  this 
in  a  way  of  obedience, — of  that  obedience  which  we  had  forsaken ;  it 
hath  an  eminent  impression  of  divine  wisdom  upon  it,  that  in  this 
mystery  of  God  manifest  in  the  flesh,  the  only  means  of  our  recovery, 
he  would  cast  the  reproach  of  the  most  inexpressible  folly  on  our 
apostasy  from  a  state  of  it,  and  render  it  amiable  and  desirable  unto 
all  who  are  to  return  unto  him. 

To  bear  the  shame  of  this  folly,  to  be  deeply  sensible  of  it,  and  to 
live  in  a  constant  prospect  and  view  of  the  glory  of  obedience  in  the 
person  of  Christ,  with  a  sedulous  endeavour  for  conformity  thereunto, 
is  the  highest  attainment  of  our  wisdom  in  this  world ; — and  whoso- 
ever is  otherwise  minded,  is  so  at  his  owti  utmost  peril. 

7.  God,  in  infinite  wisdom,  hath  by  this  means  secured  the  whole 
inheritance  of  this  life  and  that  which  is  to  come  from  a  second 
forfeiture.  Whatever  God  will  bestow  on  the  children  of  men,  he 
grants  it  unto  them  in  the  way  of  an  inheritance.  So  the  land  of 
Canaan,  chosen  out  for  a  representative  of  spiritual  and  eternal 
things,  was  granted  unto  Abraham  and  his  seed  for  an  inheritance. 
And  his  interest  in  the  promise  is  expressed  by  being  "  heir  of  the 
world."  All  the  things  of  this  life,  that  are  really  good  and  useful 
unto  us,  do  belong  unto  this  inheritance.  So  they  did  when  it  was 
vested  in  Adam.  All  things  of  grace  and  glory  do  so  also.  And  the 
whole  of  the  privilege  of  believers  is,  that  they  are  heirs  of  salvation. 
Hence  godliness  hath  the  "  promise  of  the  life  that  now  is,  and  of 
that  which  is  to  come,"  1  Tim.  iv.  8.  And  the  promise  is  only  of 
the  inheritance.  This  inheritance,  as  was  before  intimated,  was  lost 
in  Adam,  and  forfeited  into  the  hand  of  the  great  Lord,  the  great 
possessor  of  heaven  and  earth.  In  his  sovereign  grace  and  goodness 
he  was  pleased  again  to  restore  it — as  unto  all  the  benefits  of  it — • 
unto  the  former  tenants;  and  that  with  an  addition  of  grace,  and  a 
more  exceeding  weight  of  glory.     But  withal,  .infinite  wisdom  pro- 


214  THE  PERSON  OF  CHRIST 

vides  that  a  second  forfeiture  shall  not  be  made  ol  It,  Wherefore 
the  grant  of  it  is  not  made  immediately  unto  any  of  those  for  whose 
use  and  benefit  it  is  prepared  and  granted.  They  had  been  once 
tried,  and  failed  in  their  trust,  unto  their  own  eternal  beggary  and 
ruin,  had  not  infinite  grace  interposed  for  their  relief.  And  it  did 
not  become  the  wisdom  and  glory  of  God  to  make  a  second  grant  of 
it,  which  might  be  frustrate  in  like  manner.  Wherefore  he  would 
not  commit  it  again  unto  any  mere  creature  whatever;  nor  could  it 
safely  have  been  so  done  with  security  unto  his  glory.     For — 

(1.)  It  was  too  great  a  trust — even  the  whole  inheritance  of  heaven 
and  earth,  all  the  riches  of  grace  and  glory — to  be  committed  unto 
any  one  of  them.  God  would  not  give  this  glory  unto  any  one  crea- 
ture. If  it  be  said  it  was  first  committed  unto  Adam,  and  therefore 
to  have  it  again  is  not  an  honour  above  the  capacity  of  a  creature ;  I 
say  that  the  nature  of  the  inheritance  is  greatly  changed.  The  whole 
of  what  was  intrusted  with  Adam  comes  exceedingly  short  of  what 
God  hath  now  prepared  as  the  inheritance  of  the  church.  There  is 
grace  in  it,  and  glory  added  unto  it,  which  Adam  neither  had  nor 
could  have  right  unto.  It  is  now  of  that  nature,  as  could  neither  be 
intrusted  with,  nor  communicated  by,  any  mere  creature.  Besides, 
he  that  hath  it  is  the  object  of  the  faith  and  trust  of  the  church;  nor 
can  any  be  interested  ia  any  part  of  this  inheritance  without  the 
exercise  of  those  and  all  other  graces  on  him  whose  the  inheritance 
is.  And  so  to  be  the  object  of  our  faith,  is  the  prerogative  of  the 
divine  nature  alone. 

(2.)  No  mere  creature  could  secure  this  inheritance  that  it  should 
be  lost  no  more ;  and  yet  if  it  were  so,  it  would  be  highly  derogatory 
unto  the  glory  of  God.  For  two  things  were  required  hereunto ; — 
First,  That  he  in  whom  this  trust  is  vested  should  be  in  himself  in- 
capable cf  any  such  failure,  as  through  which,  by  the  immutable, 
eternal  law  of  obedience  unto  God,  a  forfeiture  of  it  should  be  made ; 
— Secondly,  That  he  undertake  for  them  all  who  shall  be  heirs  of 
salvation,  who  shall  enjoy  this  inheritance,  that  none  of  them  should 
lose  or  forfeit  their  own  personal  interest  in  it,  or  the  terms  whereon 
it  is  conveyed  and  communicated  unto  them.  But  no  mere  creature 
was  sufficient  unto  these  ends;  for  no  one  of  them,  in  and  by  him- 
self, in  the  constitution  of  his  nature,  is  absolutely  free  from  falling 
firom  God,  himself  They  may  receive — the  angels  in  heaven  and 
the  glorified  saints  have  received — such  a  confirmation,  in  and  by 
grace,  as  that  they  shall  never  actually  apostatize  or  fall  from  God; 
but  this  they  have  not  from  themselves,  nor  the  principles  of  their 
own  nature, — which  is  necessary  unto  him  that  shall  receive  this  trust. 
For  so  when  it  was  first  vested  in.  Adam,  he  was  left  to  preserve  it 
by  the  innate  concreated  abilities  of  his  own  nature.     And  as  unto 


THE  INHERITANCE  SECURED  IN  CHRIST.  215 

the  latter,  all  the  angels  in  heaven  cannot  undertake  to  secure  the 
obedience  of  any  one  man,  so  as  that  the  conveyance  of  the  inheri- 
tance may  be  sure  unto  him.  Wherefore,  with  respect  hereunto, 
those  angels  themselves,  though  the  most  holy  and  glorious  of  all 
the  creatures  of  God,  have  no  greater  trust  or  interest  than  to  be 
"  ministering  spirits,  sent  forth  to  minister  for  them  who  shall  be 
heirs  of  salvation,"  Heb.  i.  14.  So  unmeet  are  they  to  have  the 
whole  inheritance  vested  in  any  of  them. 

But  all  this  infinite  wisdom  hath  provided  for  in  the  great  "mystery 
of  godliness,  God  manifest  in  the  flesh."  God  herein  makes  his  only 
Son  the  heir  of  all  things,  and  vests  the  whole  inheritance  absolutely 
in  him.  For  the  promise,  which  is  the  court-roll  of  heaven — the 
only  external  mean  and  record  of  its  conveyance — was  originally 
made  unto  Christ  only.  God  said  not,  "  And  to  seeds,  as  of  many; 
but  as  of  one,  And  to  thy  seed,  which  is  Christ,"  Gal.  iii.  16.  And 
we  become  again  heirs  of  God  only  as  we  are  joint  heirs  with  Christ, 
Rom.  viii.  1 7 ;  that  is,  by  being  taken  into  a  participation  of  that 
inheritance  which  is  vested  in  him  alone.  For  many  may  be  par- 
takers of  the  benefit  of  that  whose  right  and  title  is  in  one  alone, 
when  it  is  conveyed  unto  him  for  their  use.  And  hereby  the  ends 
before  mentioned  are  fully  provided  for.     For — 

[1.]  He  who  is  thus  made  the  "  heir  of  all  "  is  meet  to  be  intrusted 
with  the  glory  of  it.  For  where  this  grant  is  solemnly  expressed,  it 
is  declared  that  he  is  the  "  brightness  of  the  Father's  glory,  and  the 
express  image  of  his  person,"  Heb.  i.  2,  3 ;  and  that  by  him  the  worlds 
were  made.  He  alone  was  meet  to  be  this  heir  who  is  partaker  of  the 
divine  nature,  and  by  whom  all  thiags  were  created;  for  such  things 
belong  unto  it  as  cannot  appertain  unto  any  other.  The  reader  may 
consult,  if  he.please,  our  exposition  of  that  place  of  the  apostle. 

[2.]  Any  failure  in  his  own  person  was  absolutely  impossible. 
The  subsistence  of  the  human  nature  in  the  person  of  the  Son  of 
God,  rendered  the  least  sin  utterly  impossible  unto  him;  for  all  the 
moral  operations  of  that  nature  are  the  acts  of  the  person  of  the 
Son  of  God.  And  hereby  not  only  is  the  inheritance  secured,  but 
also  an  assurance  that  it  is  so  is  given  unto  all  them  that  do  believe. 
This  is  the  life  and  soul  of  all  Gospel  comforts,  that  the  whole  inhe- 
ritance of  grace  and  glory  is  vested  in  Christ,  where  it  can  never 
suffer  loss  or  damage.  When  we  are  sensible  of  the  want  of  grace, 
should  we  go  unto  God,  and  say,  "  Father,  give  us  the  portion  of 
goods  that  falls  unto  us,"  as  the  prodigal  did,  we  should  quickly  con- 
sume it,  and  bring  ourselves  unto  the  utmost  misery,  as  he  did  also. 
But  in  Christ  the  whole  inheritance  is  secured  for  eveimore. 

[3.]  He  is  able  to  preserve  all  those  who  shall  be  heirs  of  this  in- 
heritance, that  they  forfeit  not  their  own  personal  interest  therein, 


216  THE  PERSON  OF  CHRIST. 

according  unto  the  terms  of  rhe  covenant  whereby  it  is  made  over  to 
them.  He  can  and  will,  by  the  power  of  his  grace,  preserve  them  all 
unto  the  full  enjoyment  of  the  pmrchased  inheritance.  We  hold  our 
title  by  the  rod — at  the  will  of  the  Lord  ;  and  many  failures  we  are 
liable  unto,  whereon  we  are  "  in  misericordia  Domini,"  and  are  sub- 
ject unto  amercements.  But  yet  the  whole  inheritance  being  granted 
unto  Christ  is  eternally  secured  for  us,  and  we  are  by  his  grace  pre- 
served from  such  offences  against  the  supreme  Lord,  or  committing 
any  such  wastes,  as  should  cast  us  out  of  our  possession.  See  Ps. 
Ixxxix.  27-32.  Thus  in  all  things  infinite  wisdom  hath  provided 
that  no  second  forfeiture  should  be  made  of  the  inheritance  of  grace 
and  glory,  which  as  it  would  have  been  eternally  ruinous  unto  man- 
kind, so  it  was  inconsistent  with  the  glory  and  honour  of  God. 

8.  The  wisdom,  of  God  was  gloriously  exalted  in  the  righteous  de- 
struction of  Satan  and  his  interest,  by  the  incarnation  and  mediation 
of  the  Son  of  God.  He  had  prevailed  against  the  first  way  of  the 
manifestation  of  divine  glory;  and  therein  both  pleased  and  prided 
himself  Nothing  could  ever  give  such  satisfaction  unto  the  malicious 
murderer,  as  the  breach  he  had  occasioned  between  God  and  man, 
with  his  hopes  and  apprehensions  that  it  would  be  eternal.  He  had 
no  other  thoughts  but  that  the  whole  race  of  mankind,  which  God 
had  designed  unto  the  enjoyment  of  himself,  should  be  everlastingly 
ruined.  So  he  had  satisfied  his  envy  against  man  in  his  eternal  de- 
struction with  himself,  and  his  malice  against  God  in  depriving  him 
of  his  glory.  Hereon,  upon  the  distance  that  he  had  made  between 
God  and  man,  he  interposed  himself,  and  boasted  himself  for  a  long 
season  as  "  The  god  of  this  world,"  who  had  all  power  over  it  and  in 
it.  It  belonged  unto  the  honour  of  the  wisdom  of  God  that  he  should 
be  defeated  in  this  triumph.  Neither  was  it  meet  that  this  should 
be  done  by  a  mere  act  of  sovereign  omnipotent  power  ;  for  he  would 
yet  glory  in  his  craft  and  the  success  of  it, — that  there  was  no  way  to 
disappoint  him,  but  by  crushing  him  with  power,  without  respect  unto 
righteousness  or  demonstration  of  wisdom.  Wherefore,  it  must  be 
done  in  such  a  way  as  wherein  he  might  see,  unto  his  eternal  shame 
and  confusion,  all  his  arts  and  subtleties  defeated  by  infinite  wisdom, 
and  his  enterprise  overthrown  in  a  way  of  right  and  equity.  The 
remark  that  the  Holy  Ghost  puts  on  the  serpent,  which  was  his  instru- 
ment in  drawing  man  unto  ajjostasy  from  God — namely,  that  he  was 
"  more  subtle  than  any  beast  of  the  field" — is  only  to  intimate  wherein 
Satan  designed  his  attempt,  and  from  whence  he  hoped  for  his  success. 
It  was  not  an  act  of  power  or  rage;  but  of  craft,  counsel,  subtlety,  and 
deceit.  Herein  he  gloried  and  prided  himself;  wherefore  the  way  to 
disappoint  him  with  shame,  must  be  a  contrivance  of  infinite  wisdom, 
turning  all  his  artifices  into  mere  folly. 


DIVINE  WISDOM  IN  THE  DESTEUCTION  OF  SATAN.  217 

This  work  of  God,  with  respect  unto  him,  is  expressed  in  the  Scrip- 
ture two  ways: — First,  it  is  called  the  spoiling  of  him,  as  unto  his 
power  and  the  prey  that  he  had  taken.  The  "strong  man  armed" 
was  to  be  bound,  and  his  goods  spoiled.  The  Lord  Christ,  by  his 
death,  "  destroyed  him  that  had  the  power  of  death,  that  is,  the  devil." 
He  "led  captivity  captive,"  spoiling  principalities  and  powers,  tri- 
umphing over  them  in  his  cross.  So  Abraham,  when  he  smote  the 
kings,  not  only  delivered  Lot,  who  was  their  captive,  but  also  took  all 
their  spoils.  Again,  it  is  expressed  by  the  destruction  of  his  works: 
"  For  this  cause  was  the  Son  of  God  manifested,  that  he  might  destroy 
the  works  of  the  devil."  The  spoils  which  he  had  in  his  own  power 
were  taken  from  him,  and  the  works  which  he  had  erected  in  the 
minds  of  men  were  demolished.  The  web  which  he  had  woven  to 
clothe  himself  withal,  as  the  god  of  this  world,  was  unravelled  to  the 
last  thread.  And  although  all  this  seems  to  represent  a  work  of  power, 
yet  was  it  indeed  an  effect  of  wisdom  and  righteousness  principally. 

For  the  power  which  Satan  had  over  mankind  was  in  itself  unjust. 
For,  (1.)  He  obtained  it  hy  fraud  and  deceit:  "  The  serpent  begoiiled" 
Eve.  (2.)  He  possessed  it  with  injustice,  with  respect  unto  God,  being 
an  invader  of  his  right  and  possession.  (8.)  He  used  and  exercised 
it  with  malice,  tyranny,  and  rage; — so  as  that  it  was  every  way  un- 
just, both  in  its  foundation  and  execution.  With  respect  hereunto 
he  was  justly  destroyed  by  omnipotent  power,  which  puts  forth  itself 
in  his  eternal  punishment.  But,  on  the  other  side,  mankind  did  suf- 
fer justly  under  his  power — being  given  up  unto  it  in  the  righteous 
judgment  of  God.  For  one  may  suffer'  justly  what  another  doth  un- 
justly infiict;  as  when  one  causelessly  strikes  an  innocent  man,  if  he 
strikes  him  again,  he  who  did  the  first  injury  suffereth  justly,  but 
the  other  doth  unjustly  in  revenging  himself.  Wherefore,  as  man 
was  given  up  unto  him  in  a  way  of  punishment,  he  was  a  lawful  cap- 
tive, and  was  not  to  be  delivei'ed  but  in  a  way  of  justice.  And  this 
was  done  in  a  way  that  Satan  never  thought  of  For,  by  the  obedi- 
ence and  sufferings  of  the  Son  of  God  incarnate,  there  was  full  satis- 
faction made  unto  the  justice  of  God  for  the  sins  of  man,  a  reparation 
of  his  glory,  and  an  exaltation  of  the  honour  of  his  holiness,  with  all 
the  other  properties  of  his  nature,  as  also  of  his  law,  outbalancing  all 
the  diminution  of  it  by  the  first  apostasy  of  mankind ;  as  hath  been 
declared.  Immediately  hereon  all  the  charms  of  Satan  were  dis- 
solved, all  his  chains  loosed,  his  darkness  that  he  had  brought  on  the 
creation  dispelled,  his  whole  plot  and  design  defeated ; — whereon  he 
saw  himself,  and  was  eacposed  unto  all  the  holy  angels  of  heaven,  in 
all  the  counsels,  craft,  and  power  he  had  boasted  of,  to  be  nothing  but 
a  congeries — a  mass  of  darkness,  malice,  folly,  impotency,  and  rage. 

Hereon  did  Satan  make  an  entrance  into  one  of  the  principal  parts 


218  THE  PERSON  OF  CHRIST. 

of  his  eternal  torments,  in  tliat  furious  self-maceration  wliicli  he  is 
given  up  unto  on  the  consideration  of  his  defeat  and  disappointment. 
Absolute  poiuer  he  always  feared,  and  what  it  would  produce;  for  he 
believes  that,  arid  trembles.  But  against  any  other  way  he  thought 
he  had  secured  himself.  It  lieth  plain  to  every  understanding,  what 
shame,  confusion,  and  self-revenge,  the  proud  apostate  was  cast  into, 
upon  his  holy,  righteous  disappointment  of  his  design ;  whereas  he 
had  always  promised  himself  to  carry  his  cause,  or  at  least  to  put  God 
to  act  in  the  destruction  of  his  dominion,  by  mere  omnipotent  power, 
without  regard  unto  any  other  properties  of  his  nature.  To  find  that 
which  he  contrived  for  the  destruction  of  the  glory  of  God — the  disap- 
pointment of  his  ends  in  the  creation  of  all  things — and  the  eternal  ruin 
of  mankind,  to  issue  in  a  more  glorious  exaltation  of  the  holy  properties 
of  the  divine  nature,  and  an  unspeakable  augmentation  of  blessedness 
unto  mankind  itself,  is  the  highest  aggravation  of  his  eternal  torments. 
This  was  a  work  every  way  becoming  the  infinite  wisdom  of  God. 

9.  Whereas  there  are  three  distinct  persons  in  the  holy  Trinity, 
it  became  the  wisdom  of  God  that  the  Son,  the  second  person,  should 
undertake  this  work,  and  be  incarnate.  I  shall  but  sparingly  touch 
on  this  glorious  mystery ;  for  as  unto  the  reason  of  it,  it  is  absolutely 
resolved  into  the  infinite  wisdom  and  sovereign  counsel  of  the  divine 
will.  And  all  such  things  are  the  objects  of  a  holy  admiration — not 
curiously  to  be  inquired  into.  To  intrude  ourselves  into  the  things 
which  we  have  not  seen — that  is,  which  are  not  revealed — in  those  con- 
cernments of  them  which  are  not  revealed,  is  not  unto  the  advantage  of 
faith  in  our  edification.  But  as  unto  what  is  declared  of  them — either 
immediately  and  directly,  or  by  their  relation  unto  other  known  truths — 
we  may  meditate  on  them  unto  the  improvement  of  faith  and  love  to- 
wards God.  And  some  things  are  thus  evident  unto  us  in  this  mystery. 

(1.)  We  had  by  sin  lost  the  image  of  God,  and  thereby  all  gracious 
acceptance  with  him, — all  interest  m  his  love  and  favour.  In  our 
recovery,  as  we  have  declared,  this  image  is  again  to  be  restored  unto 
us,  or  we  are  to  be  renewed  into  the  likeness  of  God.  And  there  was 
a  condecency  unto  divine  wisdom,  that  this  work  should,  in  a  peculiar 
manner,  be  effected  by  him  who  is  the  essential  image  of  God — that 
is,  the  Father.  This,  as  we  have  formerly  showed,  was  the  person  of 
the  Son.  Receiving  his  personal  subsistence,  and  therewithal  the 
divine  nature,  with  all  its  essential  properties,  from  the  Father  by 
eternal  generation,  he  was  thereon  the  express  image  of  his  person, 
and  the  brightness  of  his  glory.  Whatever  is  in  the  person  of  the 
Father  is  in  the  person  of  the  Son,  and  being  all  received  from  the 
Father,  he  is  his  essential  image.  And  one  end  of  his  incarnation  Avas, 
that  he  might  be  the  representative  image  of  God  unto  us.  Whereas, 
therefore,  in  the  work  of  our  recovery,  the  image  of  God  should  be 


THE  SPECIAL  FITNESS  OF  THE  SON  TO  BE  OUR  REDEEMER.     219 

restored  in  us,  there  was  a  condeceney  that  it  should  be  done  by  him 
who  was  the  essential  image  of  God ;  for  it  consists  in  the  commu- 
nication of  the  effects  and  likeness  of  the  same  image  unto  us  which 
was  essentially  in  himself. 

(2.)  We  were  by  nature  the  sons  of  God.  We  stood  in  relation  of  sons 
unto  him  by  virtue  of  our  creation — the  communication  of  his  image 
and  Hkeness — with  the  preparation  of  an  inheritance  for  us.  On  the 
same  accounts  the  angels  are  fi-equently  called  the  sons  of  God.  This 
title,  this  relation  unto  God,  we  utterly  lost  by  sin,  becoming  aliens 
from  him,  and  enemies  unto  him.  Without  a  recovery  into  this  estate 
we  caunot  be  restored,  nor  brought  unto  the  enjoyment  of  God.  And 
this  cannot  be  done  but  by  adoption.  Now,  it  seems  convenient  unto 
divine  wisdom  that  he  should  recover  our  sonship  by  adoption,  who 
was  himself  the  essential  and  eternal  Son  of  God. 

(3.)  The  sum  of  what  we  can  comprehend  in  this  great  mystery 
ariseth  from  the  consideration  of  the  order  of  the  holy  persons  of  the 
blessed  Trinity  in  their  operations ;  for  their  order  herein  doth  follow 
that  of  their  subsistence.  Unto  this  great  work  there  are  peculiarly 
required,  authority,  love,  and  power — all  directed  by  infinite  wisdom. 
These  originally  reside  in  the  person  of  the  Father,  and  the  acting  of 
them  in  tiiis  matter  is  constantly  ascribed  unto  him.  He  sent  the  Son, 
as  he  gives  the  Spirit,  by  an  act  of  sovereign  authority.  And  he  sent 
the  Son  from  his  eternal  love ; — he  loved  the  world,  and  sent  his  Son 
to  die.  This  is  constantly  assigned  to  be  the  effect  of  the  love  and 
gi'ace  of  the  Father.  And  he  wrought  in  Christ,  and  he  works  in  us, 
with  respect  unto  the  end  of  this  mystery,  with  the  "  exceediug  great- 
ness of  his  power,"  Eph.  i.  19.  The  Son,  who  is  the  second  person  in 
the  order  of  subsistence,  in  the  order  of  operation  puts  the  whole 
authority,  love,  and  power  of  the  Father  in  execution.  This  order  of 
subsistence  and  operation  thereon  is  expressly  declared  by  tlie  apostle, 
1  Cor.  viii.  6,  "  To  us  there  is  but  one  God,  the  Father,  of  whom  are 
all  things,  and  we  in  him ;  and  one  Lord  Jesus  Christ,  by  whom  are 
all  things,  and  we  by  him."  The  Father  is  the  original  fountain  and 
spring,  s^  oij,  from  whom — [from]  whose  original  authority,  love,  good- 
ness, and  power- — are  all  these  things.  That  expression,  "  from  him," 
peculiarly  denotes  the  eternal  original  of  all  things.  But  how  are  this 
authority,  goodness,  love,  and  power  in  the  Father,  whence  all  these 
things  spring  and  arise,  made  effectual — how  are  their  effects  WTought 
out  and  accomplished  ?  "  There  is  one  Lord,"  even  Jesus  Christ,  a 
distinct  person  from  the  Father,  hi'  o5,  "  by  whom  are  all  things."  He 
works  in  the  order  of  his  subsistence,  to  execute,  work,  and  accomplish 
all  that  originally  proceedeth  from  the  Father.  By  the  Holy  Spirit, 
who  is  the  third  person  in  order  of  subsistence,  there  is  made  a  per- 
fecting application  of  the  whole  unto  all  its  proper  ends. 


220  THE  PERSON  OF  CHRIST. 

Wherefore,  tliis  work  of  our  redemption  and  recovery  being  the 
especial  effect  of  the  authority,  love,  and  power  of  the  Father — it  was 
to  be  executed  in  and  by  the  person  of  the  Son ;  as  the  application  of 
it  unto  us  is  made  by  the  Holy  Ghost.  Hence  it  became  not  the 
person  of  the  Father  to  assume  our  nature ; — it  belonged  not  thereunto 
in  the  order  of  subsistence  and  operation  in  the  blessed  Trinity.  The 
authority,  love,  and  power  whence  the  whole  work  proceeded,  were  his 
in  a  peculiar  manner.  But  the  execution  of  what  infinite  wisdom 
designed  in  them  and  by  them  belonged  unto  another.  Nor  did  this 
belong  unto  the  person  of  the  Holy  Spmt,  who,  in  order  of  divine 
operation  following  that  of  his  subsistence,  was  to  perfect  the  whole 
work,  in  making  application  of  it  unto  the  church  when  it  was  wrought. 
"Wherefore  it  was  every  way  suited  unto  divine  wisdom — unto  the 
order  of  the  Holy  Persons  in  their  subsistence  and  operation — that  this 
work  should  be  undertaken  and  accomphshed  in  the  person  of  the 
Son.     What  is  farther  must  be  referred  unto  another  world. 

These  are  some  few  of  those  things  wherein  the  infinite  wisdom  of 
God  in  this  holy  contrivance  giveth  forth  some  rays  of  itself  into  en- 
lightened minds  and  truly  humbled  souls.  But  how  little  a  portion 
of  it  is  heard  by  us  !  How  weak,  how  low  are  our  conceptions  about 
it !  We  cannot  herein  find  out  the  Almighty  unto  perfection.  No 
small  part  of  the  glory  of  heaven  will  consist  in  that  comprehension 
which  we  shall  have  of  the  mystery  of  the  wisdom,  love,  and  grace  of 
God  herein. 

Howbeit,  we  are  with  all  diligence  to  inquu'e  into  it  whilst  we  are 
here  in  the  way.  It  is  the  very  centre  of  all  glorious  evangelical 
truths.  Not  one  of  them  can  be  understood,  believed,  or  improved 
as  they  ought,  without  a  due  comprehension  of  then  relation  here- 
unto ;  as  we  have  showed  before. 

This  is  that  which  the  prophets  of  old  inquired  into  and  after  with 
all  diligence,  even  the  mystery  of  God  manifest  in  the  flesh,  with  the 
glory  that  ensued  thereon,  1  Pet.  i.  11.  Yet  had  they  not  that  light 
to  discern  it  by  which  we  have.  The  "  least  in  the  kingdom  of  God," 
as  to  the  knowledge  of  this  mystery,  may  be  above  the  greatest  of 
them.  And  ought  we  not  to  fear  lest  our  sloth  under  the  beams  of 
the  sun  should  be  condemned  by  their  diligence  in  the  twilight  ? 

This  the  angels  bow  down  to  look  into,  although  their  concerns 
therein  are  not  equal  to  ours.  But  angels  are  angels,  and  prophets 
were  prophets ;  we  are  a  generation  of  poor,  sinful  men,  who  are  little 
concerned  in  the  glory  of  God  or  our  own  duty. 

Is  it  not  much  to  be  lamented  that  many  Christians  content  them- 
selves with  a  very  supei-ficiary  knowledge  of  these  things  ?  How  are 
the  studies,  the  abilities,  the  time,  and  diligence  of  many  excellent 
persons  engaged  in,  and  laid  out  about,  the  works  of  nature,  and  the 


THE  ADVANTAGE  OF  MEDITATION  ON  IT.  221 

effects  of  divine  wisdom  and  power  in  them,  by  whom  any  endeavour 
to  inquire  into  this  glorious  mystery  is  neglected,  if  not  despised ! 
Alas !  the  light  of  divine  wisdom  in  the  greatest  works  of  nature 
holds  not  the  proportion  of  the  meanest  star  unto  the  sun  in  its  full 
strength,  unto  that  glory  of  it  which  shines  in  this  mystery  of  God 
manifest  in  the  flesh,  and  the  work  accomplished  thereby  !  A  little 
time  shall  put  an  end  unto  the  whole  subject  of  their  inquiries,  with 
all  the  concernment  of  God  and  man  in  them  for  evermore.  This 
alone  is  that  which  fills  up  eternity,  and  which,  although  it  be  now 
with  some  a  nothing,  yet  will  shortly  be  all. 

Is  it  not  much  more  to  be  lamented,  that  many  who  are  called 
Christians  do  even  despise  these  mysteries?  Some  oppose  them 
directly  with  pernicious  heresies  about  the  person  of  Christ,  denying 
his  divine  nature,  or  the  personal  union  of  his  two  natures,  whereby 
the  whole  mystery  of  infinite  wisdom  is  evacuated  and  rejected; 
and  some  there  are  who,  though  they  do  not  deny  the  truth  of 
this  mystery,  yet  they  both  despise  and  reproach  such  as  with  any 
diligence  endeavour  to  inquire  into  it.  I  shall  add  the  words  used 
on  a  like  occasion,  unto  them  who  sincerely  believe  the  mysteries  of 
the  Gospel :  "  But  ye,  beloved,  building  up  yom'selves  on  your  most 
holy  faith,  prapng  in  the  Holy  Ghost,  keep  yourselves  in  the  love  of 
God,  looking  for  the  mercy  of  our  Lord  Jesus  Christ  unto  eternal 
life."  And  the  due  contemplation  of  this  mystery  will  certainly  be 
attended  with  many  spiritual  advantages. 

[1.]  It  will  bring  in  steadfastness  in  believing,  as  unto  the  especial 
concerns  of  our  own  souls;  so  as  to  give  unto  God  the  glory  that  is 
his  due  thereon.  This  is  the  work,  these  are  the  ends,  of  faith,  Rom. 
v.  1—5.  We  see  how  many  Christians  who  are  sincere  believers,  yet 
fluctuate  in  their  minds  with  gi^eat  uncertainties  as  unto  their  own 
state  and  condition.  The  principal  reason  of  it  is,  because  they  are 
"  unskilful  in  the  word  of  righteousness,"  and  so  are  babes,  in  a  weak 
condition,  as  the  apostle  speaks,  Heb.  v.  13.  This  is  the  way  of  spi- 
ritual peace.  When  the  soul  of  a  believer  is  able  to  take  a  \ie\i  of 
the  glory  of  the  wisdom  of  God,  exalting  all  the  other  holy  properties 
of  his  nature,  in  this  great  mystery  unto  our  salvation,  it  will  obviate 
all  fears,  remove  all  objections,  and  be  a  means  of  bringing  in  assured 
peace  into  the  mind ;  which  without  a  due  comprehension  of  it  will 
never  be  attained. 

[2.]  The  acting  of  faith  hereon  is  that  which  is  accompanied  with 
its  great  power  to  change  and  transform  the  soul  into  the  image  and 
likeness  of  Christ.  So  is  it  expressed  by  the  apostle,  2  Cor.  iii.  18, 
"  We  all,  with  open  face  beholding  as  in  a  glass  the  glory  of  the  Lord, 
are  changed  into  the  same  image,  from  glory  to  glory,  even  as  by  the 
Spirit  of  the  Lord  " — we  all  beholding — xa.ro'jrrpiZofLiyoi,  not  taking  a 


222  THE  PEESON  OF  CHKIST. 

transient  glance  of  these  things,  but  diligently  inspecting  them,  as 
those  do  who,  through  a  glass,  design  a  steady  view  of  things  at  a 
distance/  That  which  we  are  thus  to  behold  by  the  continued  actings 
of  faith  in  holy  contemplation,  is  the  "  glory  of  God  in  the  face 
of  Jesus  Christ,"  as  it  is  expressed,  chap.  iv.  6 ;  which  is  nothing  but 
that  mystery  of  godliness  in  whose  explanation  we  have  been  engaged. 
And  what  is  the  effect  of  the  steady  contemplation  of  this  mystery  by 
faith  ?  Msra/iop(povfisda — "  we  are  changed  " — made  quite  other  crea- 
tures than  we  were — cast  into  the  form,  figure,  and  image  of  Jesus 
Christ — the  great  design  of  all  believers  in  this  world.  Would  we,  then, 
be  like  unto  Christ  ?  would  we  bear  the  image  of  the  heavenly,  as 
we  have  borne  the  image  of  the  earthy  ?  Is  nothing  so  detestable 
unto  us  as  the  defonned  image  of  the  old  man,  in  the  lusts  of  the 
mind  and  of  the  flesh  ?  Is  nothing  so  amiable  and  desirable  as  the 
image  of  Christ,  and  the  representation  of  God  in  him  ?  This  is  the 
way,  this  is  the  means  of  attaining  the  end  which  we  aim  at. 

[3.]  Abounding  in  this  duty  is  the  most  effectual  means  of  freeing 
us,  in  particular,  from  the  shame  and  bane  oi  profession  in  earihly- 
mindedness.  There  is  nothing  so  unbecoming  a  Christian  as  to  have 
his  mind  always  exercised  about,  always  filled  with  thoughts  of,  earthly 
things.  And  according  as  men's  thoughts  are  exercised  about  them, 
their  affections  are  increased  and  inflamed  towards  them.  These  things 
mutually  promote  one  another,  and  there  is  a  kind  of  circulation  in 
them.  Multiplied  thoughts  inflame  affections,  and  inflamed  affections 
increase  the  number  of  thoughts  concerning  them.  Nothing  is  more 
repugnant  unto  the  whole  life  of  faith,  nothing  more  obstructive  unto 
the  exercise  of  all  grace,  than  a  prevalency  of  this  frame  of  mind. 
And  at  this  season,  in  an  especial  manner,  it  is  visibly  preying  on  the 
vitals  of  religion.  To  abound  in  the  contemplation  of  this  mystery,  and 
in  the  exercise  of  faith  about  it,  as  it  is  diametrically  opposed  unto 
this  frame,  so  it  will  gradually  cast  it  out  of  the  soul.  And  without 
this  we  shall  labour  in  the  fire  for  deliverance  from  this  pernicious  evil, 

[4.]  And  hereby  are  we  prepared  for  the  enjoyment  of  glory  above. 
No  small  part  of  that  glory  consists  in  the  eternal  contemplation  and 
adoration  of  the  wisdom,  goodness,  love,  and  power  of  God  in  this 
mystery,  and  the  effects  of  it ;  as  shall  afterward  be  declared. 

1  v:.<trevTfiZ,ii  does  not  admit  of  the  signification  here  ascribed  to  it  by  Dr  Owen. 
It  denotes  looking  into  a  mirror,  not  through  a  telescope:  "  Beholding  the  glory 
of  the  Lord  as  reflected  and  radiant  in  the  Gospel." — See  Dr  Robinson's  Lexicon. 
Another  view  is  taken  of  the  passage,  by  which  a  tacit  antithesis  is  instituted  be- 
tween Karo'TTfov  and  ikcoy :  "  Doiniuus  nos  x.a.ro'rTpiZii,  sjjlendorem  faciei  suae  in 
corda  nostra,  tanquam  in  specula  iminittens  :  nos  ilium  splendoreni  suscipimus  et 
referimus.  Elegans  antitheton  ad  ivriTuvcufiitfi,  insculpta.  Nam  quae  insculpuntnr 
fiunt  paullatim  :  quae  in  speculo  reprcesentantur,  fiunt  celerrime."  Bengelii  Gnomon 
in  locum.  Owen  himself  gives  a  correct  explanation  of  the  passage  in  his  work 
on  the  Mortification  of  Sin,  chap.  xii. — Ed. 


THE  HYPOSTATICAL  UNION.  223 

And  how  can  we  better  or  otherwise  be  prepared  for  it,  but  by  the 
implanting  a  sense  of  it  on  our  minds  by  sedulous  contemplation 
whilst  we  are  in  this  world?  God  will  not  take  us  into  heaven,  into 
the  vision  and  possession  of  heavenly  glory,  with  our  heads  and  hearts 
reeking  with  the  thoughts  and  affections  of  earthly  things.  He  hath 
appointed  means  to  make  us  "  meet  for  the  inheritance  of  the  saints 
in  light,"  before  he  will  bring  us  into  the  enjoyment  of  it.  And  this 
is  the  principal  way  whereby  he  doth  it;  for  hereby  it  is  that  we 
are  "  changed  "  into  the  image  of  Christ,  "  from  glory  to  glory,"  and 
make  the  nearest  approaches  unto  the  eternal  fulness  of  it. 


CHAPTER  XVIII. 

The  Nature  of  the  Person  of  Christ,  and  the  Hypostatical  Union  of  his 
Natures  Declared. 

The  nature  or  constitution  of  the  person  of  Christ  hath  been  com- 
monly spoken  unto  and  treated  of  in  the  writings  both  of  the  ancient 
and  modern  divines.  It  is  not  my  purpose,  in  this  discourse,  to  handle 
anything  that  hath  been  so  fully  already  declared  by  others.  How- 
beit,  to  speak  something  of  it  in  this  place  is  necessary  unto  the  pre- 
sent work ;  and  I  shall  do  it  in  answer  unto  a  double  end  or  design : — 

First,  To  help  those  that  believe,  in  the  regulation  of  their  thoughts 
about  this  divine  person,  so  far  as  the  Scripture  goeth  before  us.  It 
is  of  great  importance  unto  our  souls  that  we  have  right  conceptions 
concerning  him  ;  not  only  in  general,  and  in  opposition  unto  the  per- 
nicious heresies  of  them  by  whom  his  divine  person  or  either  of  his 
natures  is  denied,  but  also  in  those  especial  instances  wherein  it  is 
the  most  ineffable  effect  of  divine  wisdom  and  grace.  For  althouo^h 
the  knowledge  of  him  mentioned  in  the  Gospel  be  not  confined  merely 
unto  his  person  in  the  constitution  thereof,  but  extends  itself  unto 
the  whole  work  of  his  mediation,  with  the  design  of  God's  love  and 
grace  therein,  with  our  own  duty  thereon ;  yet  is  this  knowledge  of 
his  person  the  foundation  of  all  the  rest,  wherein  if  v/.e  mistake  or 
fail,  our  whole  building  in  the  other  parts  of  the  knowledge  of  him 
Avill  fall  unto  the  ground.  And  although  the  saving  knowledge  of 
him  is  not  to  be  obtained  without  especial  divine  revelation.  Matt. 
xvi.  1 7 — or  saving  illumination,  1  John  v.  20 — nor  can  we  know  him 
perfectly  until  we  come  where  he  is  to  behold  his  glory,  John  xvii.  24  ; 
yet  are  instructions  from  the  Scripture  of  use  to  lead  us  into  those  farther 
degrees  of  the  knowledge  of  him  which  are  attainable  in  this  life. 

Secondly,  To  manifest  in  particular  how  ineffably  distinct  the  re- 


224  THE  PERSON  OF  CHRIST. 

lation  hehveen  the  Son  of  God  and  the  man  Christ  Jesus  is,  from  all 
that  relation  and  union  wliich  may  be  between  God  and  believers,  or 
between  God  and  any  other  creature.  The  want  of  a  true  under- 
standing hereof  is  the  fundamental  error  of  many  in  our  days.  We 
shall  manifest  thereupon  how  "it  pleased  the  Father  that  in  him 
should  all  fulness  dwell,"  so  that  in  all  things  "  he  might  have  the 
pre-eminence,"  Col.  i.  18,  19.  And  I  shall  herein  wholly  avoid  the 
curious  inquiries,  bold  conjectures,  and  unwarrantable  determinations 
of  the  schoolmen  and  some  others.  For  many  of  them,  designing  to 
explicate  this  mystery,  by  exceeding  the  bounds  of  Scripture  light 
and  sacred  sobriety,  have  obscured  it.  Endeavouring  to  render  all 
things  plain  unto  reason,  they  have  expressed  many  things  unsound 
as  unto  faith,  and  fallen  into  manifold  contradictions  among  them- 
selves. Hence  Aquinas  affirms,  that  three  of  the  ways  of  declaring 
the  hypostatical  union  which  are  proposed  by  the  Master  of  the 
Sentences,^  are  so  far  from  probable  opinions,  as  that  they  are  down- 
right heresies.  I  shall  therefore  confine  myself,  in  the  explication  of 
this  mystery,  unto  the  propositions  of  divine  revelation,  with  the  just 
and  necessary  expositions  of  them. 

What  the  Scripture  represents  of  the  wisdom  of  God  in  this  great 
work  maj''  be  reduced  unto  these  four  heads  : — I.  The  assumption  of 
our  nature  into  personal  subsistence  with  the  Son  of  God.  II.  The 
union  of  the  two  natures  in  that  single  person  which  is  consequential 
thereon.  III.  The  mutual  communication  of  those  distinct  natures, 
the  divine  and  human,  by  virtue  of  that  union.  IV.  The  enuncia- 
tions or  predications  concerning  the  person  of  Christ,  which  follow  on 
that  union  and  communion. 

I.  The  first  thing  in  the  divine  constitution  of  the  person  of  Christ 
as  God  and  man,  is  assumption.  That  ineffable  divine  act  I  intend 
whereby  the  person  of  the  Son  of  God  assumed  our  nature,  or  took 
it  into  a  personal  subsistence  with  himself  This  the  Scripture  ex- 
presseth  sometimes  actively,  with  respect  unto  the  divine  nature  act- 
ing in  the  person  of  the  Son,  the  nature  assuming  ;  sometimes  pas- 
sively, with  respect  unto  the  human  nature,  the  nature  assumed.  The 
first  it  doth,  Heb.  ii.  14,  16,  "Forasmuch  as  the  children  are  par- 
takers of  flesh  and  blood,  he  also  himself  likewise  took  part  of  the 
same.  For  verily  he  took  not  on  him  the  nature  of  angels,  but  he 
took  on  him  the  seed  of  Abraham;"  Phil.  ii.  6,  7,  "  Being  in  the  form 
of  God,  he  took  upon  him  the  form  of  a  servant ; "  and  in  sundry  other 
places.     The  assumption,  the  taking  of  our  human  nature  to  be  his 

*  Peter  Lombard.  Born  near  Novara  in  Lombardy — died  in  1164,  bishop  of 
Paris — called  "  Magister  Senteiitiarum,"  from  one  of  his  works,  which  is  a  com- 
pilation of  sentences  from  the  Fathers,  arranged  so  as  to  form  a  system  of  Divinity, 
and  held  in  high  repute  during  raediajval  times.     It  appeared  in  1172. — Ed, 


THE  HYPOSTATICAL  UNION.  225 

own,  by  au  iuefFable  act  of  his  po^Yer  and  grace,  is  clearly  expressed. 
And  to  take  it  to  be  his  own,  his  own  nature,  can  be  no  otlier\vise 
but  by  giving  it  a  subsistence  in  his  own  person  ;  otherwise  his  own 
nature  it  is  not,  nor  can  be.  Hence  God  is  said  to  "  purchase  his 
church  with  his  own  blood,"  Acts  xx.  28.  That  relation  and  deno- 
mination of  "  his  o\vn,"  is  from  the  single  person  of  him  whose  it  is. 
The  latter  is  declared,  John  i.  14,  "The  Word  was  made  flesh;" 
Rom.  viii.  8,  God  sent  "his  own  Son  in  the  likeness  of  sinful 
flesh;"  Gal.  iv.  4,  "Made  of  a  woman,  made  under  the  law;" 
Rom.  i.  3,  "  Made  of  the  seed  of  David  according  to  the  flesh."  The 
eternal  Word,  the  Son  of  God,  was  not  made  flesh,  not  made  of  a 
woman,  nor  of  the  seed  of  David,  by  the  conversion  of  his  substance 
or  nature  into  flesh  ;  which  implies  a  contradiction, — and,  besides,  is 
absolutely  destructive  of  the  divine  nature.  He  could  no  otherwise, 
therefore,  be  made  flesh,  or  made  of  a  woman,  but  in  that  our  nature 
was  made  his,  by  his  assuming  of  it  to  be  his  own.  The  same  person 
■ — who  before  was  not  flesh,  was  not  man — was  made  flesh  as  man,  in 
that  he  took  our  human  nature  to  be  his  own. 

This  ineffable  act  is  the  foundation  of  the  divine  relation  between 
the  Son  of  God  and  the  man  Christ  Jesus.  We  can  only  adore  the 
mysterious  nature  of  it, — "  great  is  this  mystery  of  godliness."  Yet 
may  we  observe  sundry  things  to  direct  us  in  that  duty. 

1.  As  unto  original  efficiency,  it  was  the  act  of  the  divine  nature, 
and  so,  consequently,  of  the  Father,  Son,  and  Spi^'it.  For  so  are  all 
outward  acts  of  God — the  divine  nature  being  the  immediate  prin- 
ciple of  all  such  operations.  The  wisdom,  power,  grace,  and  goodness 
exerted  therein,  are  essential  properties  of  the  divine  nature.  Where- 
fore the  acting  of  them  originally  belongs  equally  unto  each  person, 
equally  participant  of  that  nature.  (1.)  As  unto  authoritative  de- 
signation, it  was  the  act  of  the  Father,  Hence  is  he  said  to  send 
"  his  Son  in  the  likeness  of  sinful  flesh,"  Rom.  viil  3 ;  Gal.  iv.  4. 
(2.)  As  unto  \\\e  formation  of  the  human  nature,  it  was  the  peculiar 
act  of  the  Spirit,  Luke  i.  35.  (3.)  As  unto  the  term  of  the  assump- 
tion, or  the  taking  of  our  nature  unto  himself,  it  was  the  peculiar  act 
of  the  person  of  the  Son.  Herein,  as  Damascen  observes,  the  other 
persons  had  no  concurrence,  but  only  xara  jSouXrigiv  xai  sudoxiav — "  by 
counsel  and  approbation." 

2.  This  assumption  was  the  only  immediate  act  of  the  divine 
nature  on  the  human  in  the  person  of  the  Son.  All  those  that  fol- 
low, in  subsistence,  sustentation,  with  all  others  that  are  communica- 
tive, do  ensue  thereon. 

3.  This  assum,ption  and  the  hypostatical  union  are  distinct  and 
different  in  the  formal  reason  of  them.  (1.)  Assumption  is  the  im- 
mediate act  of  the  divine  nature  in  the  person  of  the  Sou  on  the 


226  THE  PERSON  OF  CHRIST. 

human ;  union  is  mediate,  by  virtue  of  that  assumption.  (2.)  Assump' 
Hon  is  unto  personahty;  it  is  that  act  wliereby  the  Son  of  God  and 
our  nature  became  one  person.  Union  is  an  act  or  relation  of  the 
natures  subsisting  in  that  one  person.  (3.)  AssumjJtion  respects  the 
acting  of  the  divine  and  the  passion  of  the  human  nature ;  the  one 
assumeth,  the  other  is  assumed.  Union  respects  the  mutual  relation 
of  the  natures  unto  each  other.  Hence  the  divine  nature  may  be 
said  to  be  united  unto  the  human,  as  well  as  the  human  unto  the 
divine;  but  the  divine  nature  cannot  be  said  to  be  assumed  as  the 
human  is.  Wherefore  assum^jtion  denotes  the  acting  of  the  one 
nature  and  the  passion  of  the  other ;  union,  the  mutual  relation  that 
is  between  them  both. 

These  things  may  be  safely  affirmed,  and  ought  to  be  firmly  be- 
lieved, as  the  sense  of  the  Holy  Ghost  in  those  expressions:  "  He 
took  on  him  the  seed  of  Abraham  " — "  He  took  on  him  the  form  of  a 
servant ; "  and  the  like.  And  who  can  conceive  the  condescension  of 
divine  goodness,  or  the  actings  of  divine  wisdom  and  power  therein  ? 

II.  That  which  followeth  hereon,  is  the  union  of  the  two  natures 
in  the  same  person,  or  the  hypostatical  union.  This  is  included  and 
asserted  in  a  multitude  of  divine  testimonies.  Isa.  vii.  14,  "Behold,  a 
virgin  shall  conceive,  and  bear  a  son,  and  shall  call  his  name  Imman- 
uel,"  as  Matt.  i.  23.  He  who  was  conceived  and  born  of  the  virgin 
was  Immanuel,  or  God  with  us ;  that  is,  God  manifest  in  the  flesh,  by 
the  union  of  his  two  natures  in  the  same  person.  Isa.  ix.  6,  "  Unto  us 
a  child  is  bom,  unto  us  a  son  is  given :  and  his  name  shall  be  called 
Wonderful,  Counsellor,  The  mighty  God,  The  everlasting  Father, 
the  Prince  of  Peace."  That  the  same  person  should  be  "  the  mighty 
God "  and  a  "  child  bom,"  is  neither  conceivable  nor  possible,  nor 
can  be  true,  but  by  the  union  of  the  divine  and  human  natures  in  the 
same  person.  So  he  said  of  himself,  "  Before  Abraham  was,  I  am," 
John  viii.  58.  That  he,  the  same  person  who  then  spake  unto  the 
Jews,  and  as  a  man  was  little  more  than  thirty  years  of  age,  should 
also  be  before  Abraham,  undeniably  confirms  the  union  of  another 
nature,  in  the  same  person  with  that  wherein  he  spoke  those  words, 
and  without  which  they  could  not  be  true.  He  had  not  only  another 
nature  which  did  exist  before  Abraham,  but  the  same  individual  per- 
son who  then  spoke  in  the  human  nature  did  then  exist.  See  to  the 
same  purpdSe,  John  i.  14;  Acts  xx.  28;  Rom.  ix.  5;  Col.  ii.  9; 
1  John  iii.  16. 

This  union  the  ancient  church  affirmed  to  be  made  arfsirrug,  "  with- 
out any  change"  in  the  person  of  the  Son  of  God,  which  the  divine 
nature  is  not  subject  unto; — adiaipsrug,  with  a  distinction  of  natures, 
but  "without  any  division"  of  them  by  separate  subsistences; — 
aguy^vTug,  "without  mixture"  or  confusion; — a-)(Oif'i<ST(ag,  "without 


THE  HYPOSTATICAL  UNION.  227 

separation"  or  distance ;  and  ouffioidojg,  '^substantially,"  because  it  was  of 
two  substances  or  essences  in  the  same  person,  in  opposition  unto  all 
accidental  union,  as  tbe  "fulness  of  the  Godhead  dwelt  in  him  bodily."^ 
These  expressions  were  found  out  and  used  by  the  ancient  church 
to  prevent  the  fraud  of  those  who  corrupted  the  doctrine  of  the  per- 
son of  Christ,  and  (as  all  of  that  sort  ever  did,  and  yet  continue  so  to 
do)  obscured  their  pernicious  sentiments  under  ambiguous  expres- 
sions. And  they  also  made  use  of  sundry  terms  which  they  judged 
significant  of  this  great  mystery,  or  the  incarnation  of  the  Son  of  God. 
Such  axe  svadpxugig,  "incarnation;"  Ivsu/jbdrugig,  "embodying;"  Ivav- 
dpui'TTidig,  "  inhumanation ;"  fj  8ig-7rorix.ri  iTidrj/^ia,  xai  Tapovffia,  rj  oixovo/u^icc, 
to  the  same  purpose;  fi  8ia  ffapxh;  ofj^iXia,  "his  conversation  in  or 
by  the  flesh ;"  jj  bid  dvdpuTornrog  (pavspusig,  "  his  manifestation  by  hu- 
manity;" fi  'iXiudig,  "the  advent;"  i)  xlmgig,  "the  exinanition,"  or 
humiliation;  jj  tov  Xpiffroij  sTKpdvsia,  "the  appearance"  or  manifesta- 
tion "  of  Christ;"  rj  (SvynardfiaGig,  "  the  condescension."  Most  of  these 
expressions  are  taken  from  the  Scripture,  and  are  used  therein  with 
respect  unto  this  mystery,  or  some  concernments  of  it.  Wherefore,  as 
our  faith  is  not  confined  unto  any  one  of  these,  words  or  terms,  so  as 
that  we  should  be  obliged  to  believe  not  only  the  things  intended,  but 
also  the  manner  of  its  expression  in  them ;  so,  in  as  far  as  they  explain 
the  thing  intended  according  unto  the  mind  oCthe  Holy  Ghost  in  the 
Scripture,  and  obviate  the  senses  of  men  of  corrupt  minds,  they  are 
to  be  embraced  and  defended  as  useful  helps  in  teaching  the  truth. 

That  whereby  it  is  most  usually  declared  in  the  writings  of  the 
ancients,  is  %a^/5  h'Jxsiotg,  "  gratia  unionis,"  the  "  grace  of  union ;" — 
which  form  of  words  some  manifesting  themselves  strangers  unto,  do 
declare  how  little  conversant  they  are  in  their  writings.  Now,  it  is 
not  any  habitual  inherent  gi-ace  residing  subjectively  in  the  person  or 
human  nature  of  Christ  that  is  intended,  but  things  of  another  nature. 

1.  The  cause  of  this  union  is  expressed  in  it.  This  is  the  free 
grace  and  favour  of  God  towards  the  man  Christ  Jesus — predestinat- 
ing, designing,  and  taking  him  into  actual  union  with  the  person  of 
the  Son,  -without  respect  unto,  or  foresight  of,  any  precedent  dignity 
or  merit  in  him,  1  Pet.  i.  20. 

Hence  is  that  of  Austin,  "  Ea  gratia  fit  ab  initio  fidei  suee  homo 
quicunque  Christianus,  qua  gratia  homo  ille  ab  initio  factus  est  Chris- 
tus,"  De  Prgedest.  Sanct.,  cap.  xv.  For  whereas  all  the  inherent  grace 
of  the  human  nature  of  Christ,  and  all  the  holy  obedience  which  pro- 
ceeded from  it,  was  consequent  in  order  of  nature  unto  this  union, 
and  an  effect  of  it,  they  could  in  no  sense  be  the  meritorious  or  pro- 
curing causes  of  it ; — it  was  of  grace. 

1  Tlie  first  four  of  these  terms  were  adopted  by  the  Fourth  CEcumenical  Couq- 
cil,  held  at  Clialcedon,  a.d.  451. — Ed. 
VOL.  I.— 23 


228  THE  PERSON  OF  CHRIST. 

2.  It  is  used  also  by  many  and  designed  to  express  the  peculiar 
dignity  of  the  human  nature  of  Christ.  This  is  that  wherein  no  crea- 
ture is  participant,  nor  ever  shall  be  unto  eternity.  This  is  the  fun- 
damental privilege  of  the  human  nature  of  Christ,  which  all  others, 
even  unto  his  eternal  glory,  proceed  from,  and  are  resolved  into. 

3.  The  glorious  meetness  and  ability  of  the  person  of  Christ,  for 
and  unto  all  the  acts  and  duties  of  his  mediatory  office.  For  they 
are  all  resolved  into  the  union  of  his  natures  in  the  same  person,  with- 
out which  not  one  of  them  could  be  performed  unto  the  benefit  of  the 
church.  And  this  is  that  "  grace  of  our  Lord  Jesus  Christ,"  which 
renders  him  so  jjlorious  and  amiable  unto  believers.  Unto  them 
"  that  believe  he  is  precious." 

The  common  prevalent  expression  of  it  at  present  in  the  church  is 
the  h]/postatical  union;  that  is,  the  union  of  the  divine  and  human 
nature  in  the  person  of  the  Son  of  God,  the  human  nature  having  no 
personality  nor  subsistence  of  its  own. 

With  respect  unto  this  union  the  name  of  Christ  is  called  "  Won- 
derful," as  that  which  hath  the  pre-eminence  in  all  the  effects  of  di- 
vine wisdom.  And  it  is  a  singular  effect  thereof.  There  is  no  other 
union  in  things  divine  or  human,  in  things  spiritual  or  natural, 
whether  substantial  or  accidental,  that  is  of  the  same  kind  with  it; — 
it  differs  specifically  from  them  all. 

(1.)  The  most  glorious  union  is  that  of  the  Divine  Persons  in  the 
same  being  or  nature ;  the  Father  in  the  Son,  the  Son  in  the  Father, 
the  Holy  Spirit  in  them  both,  and  both  in  him.  But  this  is  a  union. 
of  distinct  persons  in  the  unity  of  the  same  single  nature.  And  this, 
I  confess,  is  more  glorious  than  that  whereof  we  treat ;  for  it  is  in 
God  absolutely,  it  is  eternal,  of  his  nature  and  being.  But  this  union 
we  speak  of  is  not  God ; — it  is  a  creature, — an  effect  of  divine  wisdom 
and  power.  And  it  is  different  from  it  herein,  inasmuch  as  that  is 
of  many  distinct  persons  in  the  same  nature; — this  is  of  distinct 
natures  in  the  same  person.  That  union  is  natural,  substantial,  es- 
sential, in  the  same  nature; — this,  as  it  is  not  accidental,  as  we  shall 
show,  so  it  is  not  properly  substantial,  because  it  is  not  of  the  same 
nature,  but  of  diverse  in  the  same  person,  remaining  distinct  in  their 
essence  and  substance,  and  is  therefore  peculiarly  hypostatical  or  per- 
sonal. Hence  Austin  feared  not  to  say,  that  "  Homo  potius  est  in 
filio  Dei,  quam  filius  in  Patre;"  De  Trin.,  lib.  i.  cap.  10.  But  that  is 
tnie  only  in  this  one  respect,  that  the  Son  is  not  so  in  the  Father  a.s  to 
become  one  person  with  him.  In  all  other  respects  it  must  be  granted 
that  the  in-being  of  the  Son  in  the  Father — the  union  between  them, 
which  is  natural,  essential,  and  eternal— doth  exceed  this  in  glory, 
which  was  a  temporary,  external  act  of  divine  wisdom  and  gi'ace. 

(2.)  The  most  eminent  substantial  union  in  things  natural,  is  that 


THE  HYPOSTATICAL  UNION.  229 

of  the  soul  and  body  constituting  an  individual  person.  There  is,  I 
confess,  some  kind  of  similitude  between  this  union  and  that  of  the 
different  natures  in  the  person  of  Christ ;  but  it  is  not  of  the  same 
kind  or  nature.  And  the  dissimiHtudes  that  are  between  them 
are  more,  and  of  greater  importance,  than  those  things  are  wherein 
there  seems  to  be  an  agreement  between  them.  For, — Ist,  The 
soul  and  body  are  so  united  as  to  constitute  one  entire  nature. 
The  soul  is  not  human  nature,  nor  is  the  body,  but  it  is  the  conse- 
quent of  their  union.  Soul  and  body  are  essential  parts  of  human 
nature ;  but  complete  human  nature  they  are  not  but  by  virtue  of 
their  union.  But  the  union  of  the  natures  in  the  person  of  Christ 
doth  not  constitute  a  new  nature,  that  either  was  not  or  was  not  com- 
plete before.  Each  nature  remains  the  same  perfect,  complete  nature 
after  this  union.  2dly,  The  union  of  the  soul  and  body  doth  consti- 
tute that  nature  which  is  made  essentially  complete  thereby, — a  new 
individual  person,  with  a  subsistence  of  its  own,  which  neither  of 
them  was  nor  had  before  that  union.  But  although  the  person  of 
Christ,  as  God  and  man,  be  constituted  by  this  union,  yet  his  person 
absolutely,  and  his  individual  subsistence,  was  perfect  absolutely  an- 
tecedent unto  that  union.  He  did  not  become  a  new  person,  another 
person  than  he  was  before,  by  virtue  of  that  union ;  only  that  person 
assumed  human  nature  to  itself  to  be  its  own,  into  personal  subsist- 
ence. Sdly,  Soul  and  body  are  united  by  an  external  efficient  cause, 
or  the  power  of  God,  and  not  by  the  act  of  one  of  them  upon  another. 
But  this  union  is  effected  by  that  act  of  the  divine  nature  towards 
the  human  which  we  have  before  described.  4!thly,  Neither  sou] 
nor  body  have  any  personal  subsistence  before  their  union;  but  the 
sole  foundation  of  this  tmion  was  in  this,  that  the  Son  of  God  was  a 
self-subsisting  person  from  eternity. 

(3.)  There  are  other  unions  in  things  natural,  which  are  by  mix- 
ture of  composition.  Hereon  something  is  produced  composed  of 
various  parts,  which  is  not  what  any  of  them  are.  And  there  is  a 
conversion  of  things,  when  one  thing  is  substantially  changed  into 
another, — as  the  water  in  the  miracle  that  Christ  wrought  was  turned 
into  wine;  but  this  union  hath  no  resemblance  unto  any  of  them. 
There  is  not  a  xp&ffig,  "  a  mixture,"  a  contemperation  of  the  divine 
and  human  natures  into  one  third  nature,  or  the  conversion  of  one 
into  another.  Such  notions  of  these  things  some  fancied  of  old. 
Eutyches  ^  supposed  such  a  composition  and  mixture  of  the  two  na- 

'  Eutyches  was  a  presbyter  and  abbot  at  Constantinople,  and  distinefuished  him- 
self by  his  opposition  to  tlie  Nestorians,  a.d.  448,  asserting  that  in  Clirist  there  is 
but  otic  nature,  and  was  condemned  by  the  General  Council  at  Chalcedon,  a.d. 
451.  In  the  preface  to  this  work,  p.  11,  he  is  called  "The  Archimandrite." 
Mandrite  is  a  Syriac  word  for  "  monk."  Archimandrite  corresponds  with  the 
term  "  abbot "  in  Europe. — Ed. 


230  THE  PERSON  OF  CHRIST. 

tures  in  the  person  of  Christ,  as  that  the  human  nature  at  least  should 
lose  all  its  essential  properties,  and  have  neither  understanding  nor 
will  of  its  own.  And  some  of  the  Arians  fancied  a  substantial  change 
of  that  created  divine  nature  which  they  acknowledged,  into  the  hu- 
man. But  these  imaginations,  instead  of  professing  Christ  to  be  God 
and  man,  would  leave  him  indeed  neither  God  nor  man;  and  have 
been  sufficiently  confuted.  Wherefore  the  union  we  treat  of  hath 
no  similitude  unto  any  such  natural  union  as  is  the  effect  of  compo- 
sition or  mutation. 

(4.)  There  is  an  artificial  union  wherewith  some  have  illustrated 
this  mystery;  as  that  of  fire  and  iron  in  the  same  sword.  The  sword 
is  one ;  the  nature  of  fire  and  that  of  iron  different ; — and  the  acts  of 
them  distinct ;  the  iron  cuts,  the  fire  burns ; — and  the  effects  distinct ; 
cutting  and  burning;  yet  is  the  agent  or  instrument  but  one  sword. 
Something  of  this  nature  may  be  allowed  to  be  spoken  in  way  of 
allusion ;  but  it  is  a  weak  and  imperfect  representation  of  this  mystery, 
on  many  accounts.  For  the  heat  in  iron  is  rather  an  accident  than 
a  substance,  is  separable  from  it,  and  in  sundry  other  things  diverts 
the  mind  from  due  apprehensions  of  this  mystery. 

(5.)  There  is  a  spiritual  union,— navaelj,  of  Christ  and  believers; 
or  of  God  in  Christ  and  believers,  which  is  excellent  and  mysterious, 
— such  as  all  other  unions  in  nature  are  made  use  of  in  the  Scripture 
to  illustrate  and  represent.  This  some  among  us  do  judge  to  be  of 
the  same  kind  with  that  of  the  Son  of  God  and  the  man  Christ  Jesus. 
Only  they  say  they  differ  in  degrees.  The  eternal  Word  was  so 
united  unto  the  man  Christ  Jesus,  as  that  thereby  he  was  exalted 
inconceivably  above  all  other  men,  though  ever  so  holy,  and  had 
greater  communications  from  God  than  any  of  them.  Wherefore  he 
was  on  many  accounts  the  Son  of  God  in  a  peculiar  manner ;  and,  by 
a  communication  of  names,  is  called  God  also.  This  being  the  opinion 
of  Nestorius,^  revived  again  in  the  days  wherein  we  live,  I  shall  de- 
clare wherein  he  placed  the  conjunction  or  union  of  the  two  natures 
of  Christ, — whereby  he  constituted  two  distinct  persons  of  the  Son  of 
God  and  the  Son  of  man,  as  these  now  do, — and  briefly  detect  the 
vanity  of  it.  For  the  whole  of  it  consisted  in  the  concession  of  sundry 
things  that  were  true  in  particular,  making  use  of  the  pretence  of 
them  unto  the  denial  of  that  wherein  alone  the  true  union  of  the 
person  of  Christ  did  consist. 

'  Born  at  Germanicia,  in  the  nortli  of  Syriix — ordained  a  presbyter  at  An- 
tioch — appointed  patriarch  of  Constantinople  a.d.  428 — objected  to  the  epithet 
BioTOKD},  as  applied  to  the  Virgin  Mary,  because  "  that  God  should  be  born  of  a 
human  being  is  impossible  " — charged  in  consequence  with  maintaining  that  Christ 
was  a  mere  man — held  in  reality  the  distinct  separation  of  the  divine  and  human 
natures  of  Christ,  insisting  on  a  connection  between  them  by  <rvva<pua  (junction), 
or  heixvfis  (indwelling),  in  opposition  to  ?»<u<r/j  (union) — deposed  by  the  Third 
General  Council  of  Ephesus,  a.d.  431,  and  died  probably  before  a.d.  450. — Ed. 


THE  HYPOSTATICAL  UNION.  231 

Nestorius  allowed  the  presence  of  the  Son  of  God  with  the  man 
Christ  Jesus  to  consist  in  five  things. 

[1.]  He  said  he  was  so  present  with  him  xardi.  icapo.GTaeiv,  or  by 
inhabitation,  as  a  man  dwells  in  a  house  or  a  ship  to  rule  it.  He 
dwelt  in  him  as  his  temple.  So  he  dwells  ia  all  that  believe,  but  in 
him  in  a  more  especial  manner.  And  this  is  true  with  respect  unto 
that  fulness  of  the  Spirit  whereby  God  was  with  him  and  in  him ; 
as  he  is  with  and  in  all  behevers,  according  unto  the  measures 
wherein  they  are  made  partakers  of  him.  But  this  answers  not  that 
divine  testimony,  that  in  him  dwelt  "  all  the  fulness  of  the  Godhead 
bodily,"  Col.  ii.  9.  The  fulness  of  the  Godhead  is  the  entire  divine 
nature.  This  nature  is  considered  in  the  person  of  the  Son,  or  eter- 
nal Word ;  for  it  was  the  Word  that  was  made  flesh.  And  this  could 
no  otherwise  dwell  in  him  bodily,  really,  substantially,  but  in  the 
assumption  of  that  nature  to  be  his  own.  And  no  sense  can  be  given 
unto  this  assertion  to  preserve  it  from  blasphemy, — that  the  fulness 
of  the  Godhead  dwelleth  in  any  of  the  saints  bodily. 

[2.]  He  allowed  an  especial  presence,  /cara  <sy\siv,  as  some  call  it ; 
that  is,  by  such  a  union  of  affections  as  is  between  intimate  friends. 
The  soul  of  God  rested  always  in  that  man  [Christ]  ; — in  him  was  he 
well  pleased :  and  he  was  wholly  given  up  in  his  affections  unto  God. 
This  also  is  true;  but  there  is  that  which  is  no  less  true,  that  renders 
it  useless  unto  the  pretensions  of  Nestorius.  For  he  allowed  the 
divine  person  of  the  Son  of  God.  But  whatever  is  spoken  of  this 
nature  concerning  the  love  of  God  unto  the  man  Christ  Jesus,  and  of 
his  love  to  God,  it  is  the  person  of  the  Father  that  is  intended  therein; 
nor  can  any  one  instance  be  given  where  it  is  capable  of  another  in- 
terpretation. For  it  is  still  spoken  of  with  reference  unto  the  work 
that  he  was  sent  of  the  Father  to  accomplish,  and  his  own  delight 
therein. 

[3.]  He  allowed  it  to  be  xar'  a^lav,  by  way  of  dignity  and  honour. 
For  this  conjunction  is  such,  as  that  whatever  honour  is  given  unto 
the  Son  of  God  is  also  to  be  given  unto  that  Son  of  man.  But 
herein,  to  recompense  his  sacrilege  in  taking  away  the  hypostatical 
union  from  the  church,  he  would  introduce  idolatry  into  it.  For 
the  honour  that  is  due  unto  the  Son  of  God  is  divine,  religious,  or 
the  owning  of  all  essential  divine  properties  ia  him,  with  a  due  sub- 
jection of  soul  unto  him  thereon.  But  to  give  this  honour  unto  the 
man  Christ  Jesus,  without  a  supposition  of  the  subsistence  of  his 
human  nature  ia  the  person  of  the  Son  of  God,  and  solely  on  that 
account,  is  highly  idolatrous. 

[4.]  He  asserted  it  to  be  Kara  rauTo(3ovXiav,  or  on  the  account  of  the 
consent  and  agreement  that  was  between  the  will  of  God  and  the 
wni  of  the  man  Christ  Jesus.     But  no  other  union  will  thence  ensue, 


232  THE  PERSON  OF  CHRIST. 

but  what  is  between  God  and  the  angels  in  heaven;  in  whom  there 
is  a  perfect  comphance  with  the  will  of  God  in  all  things.  Wherefore, 
if  this  be  the  foundation  of  this  union,  he  might  be  said  to  take  on 
him  the  nature  of  angels  as  well  as  the  seed  of  Abraham;  which  is 
expressly  denied  by  the  apostle,  Heb.  ii.  16,  17. 

[5.]  Ka^'  o/xwyu^/av,  by  an  equivocal  denomination,  the  name  of  the 
one  person,  namely,  of  the  Son  of  God,  being  accommodated  unto 
the  other,  namely,  the  Son  of  man.  So  they  were  called  gods  unto 
whom  the  word  of  God  came.  But  this  no  way  answers  any  one 
divine  testimony  wherein  the  name  of  God  is  assigned  unto  the  Lord 
Christ, — as  those  wherein  God  is  said  "  to  lay  down  his  life  for  us," 
and  to  "  purchase  his  church  with  his  own  blood,"  to  come  and  be 
"  manifest  in  the  flesh," —  wherein  no  homon5any  or  equivocation  can 
take  place.  By  all  these  ways  he  constituted  a  separable  accidental 
union,  wherein  nothing  in  kind,  but  in  degree  only,  was  pecuhar  unto 
the  man  Christ  Jesus. 

But  all  these  things,  so  far  as  they  are  true,  belong  unto  the  third 
thing  to  be  considered  in  his  person, — namely,  the  communion  or 
mutual  communication  of  the  distinct  natures  therein.  But  his  per- 
sonal union  consists  not  in  any  of  them,  nor  in  all  of  them  together; 
nor  do  they  answer  any  of  the  multiplied  testimonies  given  by  the 
Holy  Ghost  unto  this  glorious  mystery.  Some  few  of  them  may  be 
mentioned. 

"  The  Word  was  made  flesh,"  John  i.  1 4.  There  can  be  but  two 
senses  of  these  words.  (Isi,)  That  the  Word  ceased  to  be  what  it  was, 
and  was  substantially  turned  into  flesh.  (2dli/,)  That  continuing  to 
be  what  it  was,  it  was  made  to  be  also  what  before  it  was  not.  The 
first  sense  is  destructive  of  the  Divine  Being  and  all  its  essential  pro- 
perties. The  other  can  be  verified  only  herein,  that  the  Word  took 
that  flesh — that  is,  our  human  nature — to  be  his  own,  his  own  nature 
wherein  he  was  made  flesh ;  which  is  that  we  plead  for.  For  this 
assertion,  that  the  person  of  the  Son  took  our  nature  to  be  his  own, 
is  the  same  with  that  of  the  assumption  of  the  human  nature  into  per- 
sonal subsistence  with  himself  And  the  ways  of  the  presence  of  the 
Son  of  God  with  the  man  Christ  Jesus,  before  mentioned,  do  express 
nothing  in  answer  unto  this  divine  testimony,  that  "  The  Word  was 
made  flesh." 

"  Being  in  the  form  of  God,  he  took  upon  him  the  form  of  a  servant, 
and  became  obedient,"  Phil.  ii.  6-8.  That  by  his  being  "  in  the  form 
of  God,"  his  participation  in  and  of  the  same  divine  nature  with  the 
Father  is  intended,  these  men  grant ;  and  that  herein  he  was  a  person 
distinct  from  him  Nestorius  of  old  acknowledged,  though  it  be  by 
ours  denied.  But  they  can  fancy  no  distinction  that  shall  bear  the  deno- 
mination and  relation  of  Father  and  Son ;  but  all  is  inevitably  included 


THE  HYPOSTATICAL  UNION.  233 

in  it  which  we  plead  for  under  that  name.  This  person  "  took  on 
him  the  form  of  a  servant," — that  is,  the  nature  of  man  in  the  con- 
dition of  a  servant.  For  it  is  the  same  with  his  being  made  of  a  woman, 
made  under  the  law ;  or  taking  on  him  the  seed  of  Abraham.  And 
this  person  became  obedient.  It  was  in  the  human  nature,  in  the 
form  of  a  servant,  wherein  he  was  obedient.  Wherefore  that  human 
nature  was  the  nature  of  that  person, — a  nature  which  he  took  on 
him  and  made  his  own,  wherein  he  would  be  obedient.  And  that 
the  human  nature  is  the  nature  of  the  person  of  him  who  was  in  the 
form  of  God,  is  that  hypostatical  union  which  we  believe  and  plead  for. 

"  Unto  us  a  child  is  born,  unto  us  a  son  is  given ;  and  his  name 
shall  be  called  The  mighty  God,"  Isa.  ix.  6.  The  child  and  the 
mighty  God  are  the  same  person,  or  he  that  is  "  bom  a  child"  cannot 
be  rightly  called  "  The  mighty  God."  And  the  truth  of  many  other 
expressions  in  the  Scripture  hath  its  sole  foundation  in  this  hjrpo- 
statical  union.  So  the  Son  of  God  took  on  him  "  the  seed  of  Abraham," 
was  "  made  of  a  woman,"  did  "  partake  of  flesh  and  blood,"  was  "  mani- 
fest in  the  flesh."  That  he  who  was  bom  of  the  blessed  Virgin  was 
"  before  Abraham," — that  he  was  made  of  the  "  seed  of  David  accord- 
ing to  the  flesh," — whereby  God  "  purchased  the  church  with  his  own 
blood," — are  all  spoken  of  one  and  the  same  person,  and  are  not  true 
but  on  the  account  of  the  union  of  the  two  natures  therein.  And  all 
those  who  plead  for  the  accidental  metaphorical  union,  consisting  in 
the  instances  before  mentioned,  do  know  well  enough  that  the  true 
Deity  of  our  Lord  Jesus  Christ  is  opposed  by  them. 

III.  Concurrent  with,  and  in  part  consequent  unto,  this  union,  is 
the  communion  of  the  distinct  natures  of  Christ  hijpostatically  united. 
And  herein  we  may  consider, — 1.  What  is  peculiar  unto  the  Divine 
nature;  2.  What  is  common  unto  both. 

1.  There  is  a  threefold  communication  of  the  divine  nature  unto 
the  human  in  this  hypostatical  union.  (1.)  Immediate  in  the  person 
of  the  Son.  This  is  subsistence.  In  itself  it  is  dwrosrarog, — that  which 
hath  not  a  subsistence  of  its  own,  which  should  give  it  individuation 
and  distinction  from  the  same  nature  in  any  other  person.  But  it 
hath  its  subsistence  in  the  person  of  the  Son,  which  thereby  is  its 
own.  The  divine  nature,  as  in  that  person,  is  its  swppositum.  (2.) 
By  the  Holy  Spirit  he  filled  that  nature  with  an  all  fulness  of  habitual 
grace ;  which  I  have  at  large  explained  elsewhere.  (3.)  In  all  the  acts 
of  his  office,  by  the  divine  nature,  he  communicated  worth  and  dig- 
nity unto  what  was  acted  in  and  by  the  human  nature. 

For  that  which  some  have  for  a  long  season  troubled  the  church 
withal,  about  such  a  real  communication  of  the  jjroperties  of  the 
divine  nature  unto  the  human,  which  should  neither  be  a  transfu' 
sion  of  them  into  it,  so  as  to  render  it  the  subject  of  them,  nor  yet 


234  THE  PERSON  OF  CHRIST. 

consist  in  a  reciprocal  denomination  from  their  mutual  in-being  in 
the  same  subject, — it  is  that  which  neither  themselves  do,  nor  can  any 
other  well  understand. 

2.  Wherefore,  concerning  the  communion  of  the  natures  in  this 
personal  union,  three  things  are  to  be  observed,  which  the  Sciipture, 
reason,  and  the  ancient  church,  do  all  concur  in. 

(1.)  Each  nature  doth  preserve  its  own  natural,  essential  properties, 
entirely  unto  and  in  itself ;  without  mixture,  without  composition  or 
confusion,  without  such  a  real  communication  of  the  one  unto  the 
other,  as  that  the  one  should  become  the  subject  of  the  properties 
of  the  other.  The  Deity,  in  the  abstract,  is  not  made  the  humanity, 
nor  on  the  contrary.  The  divine  nature  is  not  made  temporary,  finite, 
limited,  subject  to  passion  or  alteration  by  this  union  ;  nor  is  the  hu- 
man nature  rendered  immense,  infinite,  omnipotent.  Unless  this  be 
granted,  there  will  not  be  two  natures  in  Christ,  a  divine  and  a  hu- 
man; nor  indeed  either  of  them,  but  somewhat  else,  composed  of  both. 

(2.)  Each  nature  operates  in  him  according  unto  its  essential pro- 
jJerties.  The  divine  nature  knows  all  things,  upholds  all  things,  rules 
all  things,  acts  by  its  presence  everywhere ;  the  human  nature  was 
born,  yielded  obedience,  died,  and  rose  again.  But  it  is  the  same 
person,  the  same  Christ,  that  acts  all  these  things, — the  one  nature 
being  his  no  less  than  the  other.     Wherefore, — 

(3.)  The  perfect,  complete  work  of  Christ,  in  every  act  of  his  medi- 
atory office, — in  all  that  he  did  as  the  Xing,  Priest,  and  Proj)het  of 
the  church, — in  all  that  he  did  and  suffered, — in  all  that  he  continueth 
to  do  for  us,  in  or  by  virtue  of  whether  nature  soever  it  be  done  or 
wrought, — is  not  to  be  considered  as  the  act  of  this  or  that  nature  in 
him  alone,  but  it  is  the  act  and  work  of  the  whole  person, — of  him 
that  is  both  God  and  man  in  one  person.    And  this  gives  occasion, — 

IV.  Unto  that  variety  of  enunciations  which  is  used  in  the  Scrip- 
ture concerning  him  ;  which  I  shall  name  only,  and  conclude. 

1.  Some  things  are  spoken  of  the  person  of  Christ,  wherein  the 
enunciation  is  verified  with  respect  unto  one  nature  only;  as — "The 
Word  was  with  God,  and  the  Word  was  God,"  John  i.  1 ; — "  Before 
Abraham  was,  I  am,"  John  viii.  58; — "  Upholding  all  things  by  the 
word  of  his  power,"  Heb.  i.  3.  These  things  are  all  spoken  of  the 
person  of  Christ,  but  belong  unto  it  on  account  of  his  divine  nature. 
So  is  it  said  of  him,  "  Unto  us  a  child  is  bom,  unto  us  a  son  is  given," 
Isa.  ix.  6 ; — "  A  man  of  sorrows,  and  acquainted  with  grief,"  Isa.  liii.  3 
They  are  spoken  of  the  person  of  Christ,  but  are  verified  in  human 
nature  only,  and  the  person  on  the  account  thereof. 

2.  Sometimes  that  is  spoken  of  the  person  which  belongs  not  dis- 
tmctly  and  originally  unto  either  nature,  but  doth  belong  unto  him 
on  the  account  of  their  union  in  him, — which  are  the  most  direct  enun- 


THE  EXALTATION  OF  CHRIST.  235 

clations  concerning  the  person  of  Christ.  So  is  he  said  to  be  the 
Head,  the  King,  Priest,  and  Prophet  of  the  church  ;  all  which  offices 
he  bears,  and  performs  the  acts  of  them,  not  on  the  singular  account 
of  this  or  that  nature,  but  of  the  hypostatical  union  of  them  both. 

3.  Sometimes  his  person  being  denominated  from  one  nature, 
the  properties  and  acts  of  the  other  are  assigned  unto  it.  So  they 
"  crucified  the  Lord  of  glory."  He  is  the  Lord  of  glory  on  the  account 
of  his  divine  nature  only ;  thence  is  his  person  denominated  when  he 
is  said  to  be  crucified,  which  was  in  the  human  nature  only.  So  God 
purchased  his  church  "  wdth  his  o>vn  blood,"  Acts  xx.  28.  The  deno- 
mination of  the  person  is  from  the  divine  nature  only — he  is  God; 
but  the  act  ascribed  unto  it,  or  what  he  did  by  his  own  blood,  was  of 
the  human  nature  only.  But  the  purchase  that  was  made  thereby 
was  the  work  of  the  person  as  both  God  and  man.  So,  on  the  other 
side,  "  The  Son  of  man  who  is  in  heaven,"  John  iii.  13.  The  deno- 
mination of  the  person  is  from  the  human  nature  only, — "  The  Son 
of  man."  That  ascribed  unto  it  was  with  respect  unto  the  divine 
nature  only, — "  who  is  in  heaven." 

4.  Sometimes  the  person  being  denominated  from  one  nature, 
that  is  ascribed  unto  it  which  is  common  unto  both;  or  else  being 
denominated  from  both,  that  which  is  proper  unto  one  only  is  ascribed 
unto  him.     See  Rom.  ix.  5 ;  Matt.  xxii.  42. 

These  kinds  of  enunciations  the  ancients  expressed  by  haXkayii, 
"alteration;"  aXKoiMan;,  "permutation;"  xo;i/oV»i5,  "communion;"  rpo- 
<!rog  dvridogiug,  "  the  manner  of  mutual  position ;"  Tiorjuvia,  idt(>j/xa,rctiv, 
"  the  communication  of  properties,"  and  other  the  like  expressions. 

These  things  I  have  only  mentioned,  because  they  are  commonly 
handled  by  others  in  their  didactical  and  polemical  discourses  con- 
cerning the  person  of  Christ,  and  could  not  well  be  here  utterly 
omitted. 


CHAPTER  XIX. 

The  Exaltation  of  Christ,  with  his  Present  State  and  Condition  in  Glory  during 
the  Continuance  of  his  Mediatory  Office. 

The  apostle,  describing  the  great  mystery  of  godliness — "  God 
manifest  in  the  flesh" — by  several  degrees  of  ascent,  he  carrieth  it 
within  the  veil,  and  leaves  it  there  in  glory — avik^fdn  h  do^ri,  1  Tim. 
iii.  16;  God  was  manifest  in  the  flesh,  and  "  received  up  into  glory." 
This  assumption  of  our  Lord  Jesus  Christ  into  glory,  or  his  glorious 
reception  in  heaven,  with  his  state  and  condition  therein,  is  a  princi- 
pal article  of  the  faith  of  the  church, — the  great  foundation  of  its 
hope  and  consolation  in  this  world.     This,  also,  we  toust  therefore 


236  THE  PEKSON  OF  CHRIST. 

consider  in  our  meditations  on  the  person  of  Christ,  and  the  use  of  it 
in  our  rehgion. 

That  which  I  especially  intend  herein  is  his  present  state  in  heaven, 
in  the  discharge  of  his  mediatory  office,  before  the  consummation  of 
all  things.  Hereon  doth  the  glory  of  God,  and  the  especial  concern- 
ment of  the  church,  at  present  depend.  For,  at  the  end  of  this  dis- 
pensation, he  shall  give  up  the  kingdom  unto  God,  even  the  Father, 
or  cease  from  the  administration  of  his  mediatory  office  and  power,  as 
the  apostle  declares,  1  Cor.  xv.  24-28,  "  Then  cometh  the  end,  when 
he  shall  have  delivered  up  the  kingdom  to  God,  even  the  Father; 
when  he  shall  have  put  down  all  rule  and  all  authority  and  power. 
For  he  must  reign,  till  he  hath  put  all  enemies  under  his  feet.  The 
last  enemy  that  shall  be  destroyed  is  death.  For  he  hath  put  all 
things  under  his  feet.  But  when  he  saith.  All  things  are  put  under 
him,  it  is  manifest  that  he  is  excepted  which  did  put  all  things  under 
him.  And  when  all  things  shall  be  subdued  unto  him,  then  shall 
the  Son  also  himself  be  subject  unto  him  that  put  all  things  under 
him,  that  God  may  be  all  in  all." 

All  things  fell  by  sin  into  an  enmity  unto  the  glory  of  God  and  the 
salvation  of  the  church.  The  removal  of  this  enmity,  and  the  destruc- 
tion of  all  enemies,  is  the  work  that  God  committed  unto  his  Son  in 
his  incarnation  and  mediation,  Eph.  i.  10.  This  he  was  variously  to 
accomplish  in  the  administration  of  all  his  offices.  The  enmity  be- 
tween God  and  us  immediately,  he  removed  by  the  blood  of  his  cross, 
whereby  he  made  peace,  Eph.  ii.  1 4-1 6 ;  which  peace  he  continues 
and  preserves  by  his  intercession,  Heb.  vii.  25 ;  1  John  ii.  1.  The 
enemies  themselves  of  the  church's  eternal  welfare — namely,  sin, 
death,  the  world,  Satan,  and  hell — he  subdues  by  his  power.  In  the 
gradual  accomplishment  of  this  work — according  as  the  church  of  the 
elect  is  brought  forth  in  successive  generations  (in  every  one  whereof 
the  same  work  is  to  be  performed) — he  is  to  continue  unto  the  end 
and  consummation  of  all  things.  Until  then  the  whole  church  will 
not  be  saved,  and  therefore  his  work  not  be  finished.  He  Avill  not 
cease  his  work  whilst  there  is  one  of  his  elect  to  be  saved,  or  one 
enemy  to  be  subdued.  He  shall  not  faint  nor  give  over  until  he  hath 
sent  forth  judgment  unto  victory. 

For  the  discharge  of  this  work,  he  hath  a  sovereign  jjower  over  all 
things  in  heaven  and  earth  committed  unto  him.  Herein  he  doth 
and  must  reign.  And  so  absolutely  is  it  vested  in  him,  that  upon  the 
ceasing  of  the  exercise  of  it,  he  himself  is  said  to  be  made  subject  unto 
God.  It  is  true  that  the  Lord  Christ,  in  his  human  nature,  is  always 
less  than,  or  inferior  unto,  God,  even  the  Father.  In  that  sense  he 
is  in  subjection  unto  him  now  in  heaven.  But  yet  he  hath  an  actual 
exercise  of  divine  power,  wherein  he  is  absolute  and  supreme.    When 


THE  STATE  OF  CHRIST  IN  HEAVEN.  237 

tliis  ceaseth,  he  shall  be  subject  unto  the  Father  in  that  nature,  and 
only  so.  Wherefore,  when  this  work  is  perfectly  fulfilled  and  ended, 
then  shall  all  the  mediatory  actings  of  Christ  cease  for  evermore.  For 
God  will  then  have  completely  finished  the  whole  design  of  his  wis- 
dom and  grace  in  the  constitution  of  his  person  and  offices,  and  have 
raised  up  and  finished  the  whole  fabric  of  eternal  glory.  Then  will 
God  "  be  all  in  all."  In  his  own  immense  nature  and  blessedness  he 
shall  not  only  be  "all"  essentially  and  causally,  but  "in  all"  also; 
he  shall  immediately  be  all  in  and  unto  us. 

This  state  of  things — when  God  shall  immediately  "be  all  in  all" 
— we  can  have  no  just  comprehension  of  in  this  life.  Some  refresh- 
ing notions  of  it  may  be  framed  in  our  minds,  from  those  apprehen- 
sions of  the  divine  perfections  which  reason  can  attain  unto ;  and  their 
suitableness  to  yield  eternal  rest,  satisfaction,  and  blessedness,  in  that 
enjoyment  of  them  whereof  our  nature  is  capable.  Howbeit,  of  these 
things  in  particular  the  Scripture  is  silent ;  however,  it  testifies  our  eter- 
nal reward  and  blessedness  to  consist  alone  in  the  enjoyment  of  God. 

But  there  is  somewhat  else  proposed  as  the  immediate  object  of 
the  faith  of  the  saints  at  present,  as  unto  what  they  shall  enjoy  upon 
their  departure  out  of  this  world.  And  Scripture  revelations  extend 
unto  the  state  of  things  unto  the  end  of  the  world,  and  no  longer. 

Wherefore  heaven  is  now  principally  represented  unto  us  as  the 
place  of  the  residence  and  glory  of  Jesus  Christ  in  the  administra- 
tion of  his  office;  and  our  blessedness  to  consist  in  a  participation 
thereof,  and  communion  with  him  therein.  So  he  prays  for  all  them 
who  are  given  him  of  his  Father,  that  they  may  be  where  he  is,  to 
behold  his  glory,  John  xvii.  24.  It  is  not  the  essential  glory  of  his 
divine  person  that  he  intends,  which  is  absolutely  the  same  with  that 
of  the  Father ;  but  it  is  a  glory  that  is  peculiarly  his  own, — a  glory 
which  the  Father  hath  given  him,  because  he  loved  him :  "  My  glory, 
which  thou  hast  given  me ;  for  thou  lovedst  me."  Nor  is  it  merely 
the  glorified  state  of  his  human  nature  that  he  intendeth ;  as  was  be- 
fore declared  in  the  consideration  of  the  5th  verse  of  this  chapter, 
where  he  prayeth  for  this  glory.  However,  this  is  not  excluded ;  for 
unto  all  those  that  love  him,  it  will  be  no  small  portion  of  their  blessed 
refreshment,  to  behold  that  individual  nature  wherein  he  suffered  for 
them,  undergoing  all  sorts  of  reproaches,  contempts,  and  miseries,  now 
unchangeably  stated  in  incomprehensible  glory.  But  the  glory  which 
God  gives  unto  Christ,  in  the  phrase  of  the  Scripture,  principally  is 
the  glory  of  his  exaltation  in  his  mediatory  office.  It  is  the  "  all 
power"  that  is  given  him  in  heaven  and  earth;  the  "name"  that  he 
hath  "  above  every  name,"  as  he  sits  on  the  right  hand  of  the  Majesty 
on  high.  In  the  beholding  and  contemplation  hereof  with  holy  joy 
and  delight,  consists  no  small  part  of  that  blessedness  and  glory  which 


238  THE  PERSON  OF  CHKIST. 

the  saints  above  at  present  enjoy,  and  which  all  others  of  them  shall 
so  do  who  depart  this  life  before  the  consummation  of  all  things. 
And  ui  the  due  consideration  hereof  consists  a  great  part  of  the  exer- 
cise of  that  faith  which  is  "  the  evidence  of  things  not  seen,"  and 
which,  by  making  them  present  unto  us,  supplies  the  room  of  sight. 
This  is  the  ground  whereon  our  hope  doth  anchor, — namely,  the 
things  "within  the  veil,"  Heb.  vi.  19,  which  directs  us  unto  the 
temple  administration  of  the  mediatory  office  of  Christ.  And  it  is 
for  the  strengthening  of  our  faith  and  hope  in  God,  through  him,  that 
we  do  and  that  we  ought  to  inquire  into  these  things. 

The  consideration  of  the  present  state  of  Christ  in  heaven  may  be 
reduced  unto  three  heads: — 

I.  The  glorification  of  his  human  nature;  what  it  hath  in  com- 
mon with,  and  wherein  it  differs  in  kind  from,  the  glory  of  all  saints 
whatever. 

II.  His  mediatory  exaltation;  or  the  especial  glory  of  his  person 
as  mediator. 

III.  The  exercise  and  discharge  of  his  office  in  this  state  of  things: 
which  is  what  at  present  I  shall  principally  inquire  into.  I  shall  not 
speak  at  all  of  the  nature  of  glorified  bodies,  nor  of  anything  that  is 
common  unto  the  human  nature  of  Christ  and  the  same  nature  in 
glorified  saints ;  but  only  what  is  peculiar  unto  himself  And  here- 
unto I  shall  premise  one  general  observation. 

All  perfections  whereof  human  nature  is  capable,  abiding  what  it , 
was  in  both  the  essential  parts  of  it,  soul  and  body,  do  belong  unto 
the  Lord  Christ  in  his  glorified  state.  To  ascribe  unto  it  what  is 
inconsistent  with  its  essence,  is  not  an  assignation  of  glory  unto  its 
state  and  condition,  but  a  destruction  of  its  being.  To  affix  unto  the 
human  nature  divine  properties,  as  ubiquity  or  immensity,  is  to  de- 
prive it  of  its  own.  The  essence  of  his  body  is  no  more  changed 
than  that  of  his  soul.  It  is  a  fundamental  article  of  faith,  that  he  is 
in  the  same  body  in  heaven  wherein  he  conversed  here  on  earth;  as 
well  as  the  faculties  of  his  rational  soul  are  continued  the  same  in 
him.  This  is  that  "  holy  thing  "  which  was  framed  immediately  by 
the  Holy  Ghost,  in  the  womb  of  the  Virgin.  This  is  that  "  Holy 
One  "  which,  when  it  was  in  the  grave,  saw  no  corruption.  This  is 
that  "  body  "  which  was  offered  for  us,  wherein  he  bare  our  sins  on 
the  tree.  To  fancy  any  such  change  in  or  of  this  body,  by  its  glori- 
fication, as  that  it  should  not  continue  essentially  and  substantially 
the  same  that  it  was,  is  to  overthrow  the  faith  of  the  church  in  a 
principal  article  of  it.  We  beheve  that  the  very  same  body  wherein 
he  suffered  for  us,  without  any  alteration  as  unto  its  substance, 
essence,  or  integral  parts,  and  not  another  body,  of  an  ethereal,  hea- 
venly structure,  wherein  is  nothing  of  flesh,  blood,  or  bones,  by  which 


Christ's  human  nature  glorified.  239 

lie  so  frequently  testified  the  faithfulness  of  God  in  his  incarnation, 
is  still  that  temple  wherein  God  dwells,  and  wherein  he  administers 
in  the  holy  place  not  made  with  hands.  The  body  which  was  pierced 
is  that  which  all  eyes  shall  see,  and  no  other. 

I.  On  this  foundation  I  willingly  allow  all  perfections  in  the  glo- 
rified human  nature  of  Christ,  which  are  consistent  with  its  real  form 
and  essence.  I  shall,  therefore,  only  in  some  instances  inquire  into 
the  present  glory  of  the  human  nature  of  Christ,  wherein  it  differs 
either  in  kind  or  degree  from  the  glory  of  all  other  saints  whatever. 
For  even  among  them  I  freely  allow  different  degrees  in  glory ;  which 
the  eternal  order  of  things — that  is,  the  will  of  God,  in  the  disposal  of 
all  things  unto  his  own  glory — doth  require. 

1.  There  is  that  wherein  the  present  glory  of  the  human  nature  of 
Christ  differeth,  in  kind  and  nature,  from  that  which  any  other  of 
the  saints  are  partakers  of,  or  shall  be  so  after  the  resurrection.  And 
this  is, — 

(1.)  The  eternal  suhsistence  of  that  nature  of  his  in  the  person  of  the 
Son  of  God.  As  this  belongs  unto  its  dignity  and  honour,  so  it  doth 
also  unto  its  inherent  glory.  This  is,  and  shall  be,  eternally  peculiar 
unto  him,  in  distinction  from,  and  exaltation  above,  the  whole  crea- 
tion of  God,  angels  and  men.  Those  by  whom  this  is  denied,  instead 
of  the  glorious  name  whereby  God  doth  call  him, — "  Wonderful,  Coun- 
sellor, The  mighty  God,"  &c., —  do  call  him  "  Ichabod,"  "  Where  is  the 
glory?"  or,  there  is  none  that  is  peculiar  unto  him.  But  the  mystery 
hereof,  according  unto  our  measure,  and  in  answer  unto  our  design, 
we  have  already  declared.  And  this  glory  he  had,  indeed,  in  this 
world,  from  the  first  instant  of  his  incarnation,  or  conception  in  the 
womb.  But,  as  unto  the  demonstration  of  it,  "  he  emptied  himself," 
and  made  himself  of  no  reputation,  under  the  form  of  a  servant.  But 
now  the  glory  of  it  is  illustriously  displayed  in  the  sight  of  all  his 
holy  ones.  Some  inquire,  whether  the  saints  in  heaven  do  perfectly 
comprehend  the  mystery  of  the  incarnation  of  the  Son  of  God  ?  I 
do  not  well  understand  what  is  meant  by  '■'■perfectly  comprehend;" 
but  this  is  certain,  that  what  we  have  now  by  faith,  we  shall  have 
there  by  sight.  For  as  we  live  now  by  faith,  so  shall  we  there  by 
sight.  No  finite  creature  can  have  an  absolute  comprehension  of 
that  which  is  infinite.  We  shall  never  search  out  the  Almighty  to 
perfection,  in  any  of  his  works  of  infinite  wisdom.  Wherefore  this 
only  I  shall  say,  there  is  such  a  satisfactory  evidence  in  heaven,  not 
only  of  the  truth,  but  also  of  the  nature  of  this  mystery,  as  that  the 
glory  of  Christ  therein  is  manifest,  as  an  eternal  object  of  divine 
adoration  and  honour.  The  enjoyment  of  heaven  is  usually  called 
the  beatifical  vision;  that  is,  such  an  intellectual  present  view,  appre- 
hension, and  sight  of  God  and  his  glory,  especially  as  manifested  in 


240  THE  PERSON  OF  CHRIST. 

Christ,  as  will  make  us  blessed  unto  eternity.  Wherefore,  in  the 
contemplation  of  this  mystery  doth  a  great  part  of  our  blessedness 
consist ;  and  farther  our  thoughts  cannot  attain.  This  is  that  wherein 
the  glory  of  the  human  nature  of  Christ  doth  essentially  excel,  and 
differ  from  that  of  any  other  blessed  creature  whatever.  And  hereon 
other  things  do  depend.     For, — 

(2.)  Hence  the  union  of  the  human  nature  of  Christ  unto  God,  and 
the  communications  of  God  unto  it,  are  of  another  kind  than  those  of 
the  blessed  saints.  In  these  things — namely,  our  union  with  God  and' 
his  communications  unto  us — do  our  blessedness  and  glory  consist. 

In  this  world,  believers  are  united  unto  God  hj  faith.     It  is  by 
faith  that  they  cleave  unto  him  with  purpose  of  heart.     In  heaven, 
it  shall  be  by  love.     Ardent  love,  with  delight,  complacency,  and  joy, 
from  a  clear  apprehension  of  God's  infinite  goodness  and  beauty,  now 
made  present  unto  us,  now  enjoyed  by  us,  shall  be  the  principle  of  j 
our  eternal  adherence  unto  him,  and  union  with  him.     His  com- 
munications unto  us  here  are  by  an  external  efficiency  of  power.     He] 
communicates  of  himself  unto  us,  in  the  effects  of  his  goodness,  grace, 
and  mercy,  by  the  operations  of  his  Spirit  in  us.     Of  the  same  kind 
will  all  the  communications  of  the  divine  nature  be  unto  us,  unto  all] 
eternity.     It.  will  be  by  what  he  worketh  in  us  by  his  Spirit  and 
power.     There  is  no  other  way  of  the  emanation  of  virtue  from  God  j 
unto  any  creature.     But  these  things  in  Christ  are  of  another  nature. 
This  union  of  his  human  nature  unto  God  is  immediate,  in  the  personj 
of  the  Son ;  ours  is  mediate,  by  the  Son,  as  clothed  with  our  nature. 
The  way  of  the  communications  of  the  divine  nature  unto  the  human  1 
in  his  person  is  what  we  cannot  comprehend ;  we  have  no  notion  of] 
it, — nothing  whereby  it  may  be  illustrated.     There  is  nothing  equal  f 
to  it,  nothing  like  it,  in  all  the  works  of  God.     As  it  is  a  creature,  it] 
must  subsist  in  eternal  dependence  on  God;  neither  hath  it  anything! 
but  what  it  receives  from  him.     For  this  belongs  essentially  unto  the 
divine  nature,  to  be  the  only  independent,  eternal  spring  and  fountain 
of  all  being  and  goodness.     Nor  can  Omnipotency  itself  exalt  a  crea- 
ture into  any  such  condition  as  that  it  should  not  always  and  in  all 
things  depend  absolutely  on  the  Divine  Being.     But  as  unto  the  way 
of  the  communications  between  the  divine  and  human  nature,  in  the 
personal  union,  we  know  it  not.     But  whether  they  be  of  life,  power, 
light,  or  glory,  they  are  of  another  kind  than  that  whereby  we  do  or 
shall  receive  all  things.     For  all  things  are  given  unto  us,  are  wrought 
in  us,  as  was  said,  by  an  external  efficiency  of  power.     The  glorious 
immediate  emanations  of  virtue,  from  the  divine  unto  the  human 
nature  of  Christ,  we  understand  not.     Indeed,  the  actings  of  natures 
of  different  kinds,  where  both  are  finite,  in  the  same  person,  one  to- 
wards the  other,  is  of  a  difficult  apprehension.     Who  knows  how 


CHRIST  IN  HIS  PERSON  THE  OBJECT  OF  WORSHIP.  241 

directive  power  and  efficacy  proceeds  from  the  soul,  and  is  communi- 
cated unto  the  bod}^,  unto  every  the  least  minute  action,  in  every 
member  of  it, — so  as  that  there  is  no  distance  between  the  direction 
and  the  action,  or  the  accomplishment  of  it?  or  how,  on  the  other 
hand,  the  soul  is  affected  with  sorrow  or  trouble  in  the  moment 
wherein  the  body  feeleth  pain,  so  as  that  no  distinction  can  be  made 
between  the  body's  sufferings  and  the  soul's  sorrow?  How  much 
more  is  this  mutual  communication  in  the  same  person  of  diverse 
natures  above  our  comprehension,  where  one  of  them  is  absolutely 
infinite  !  Somewhat  will  be  spoken  to  it  afterward.  And  herein 
doth  this  eternal  glory  differ  from  that  of  all  other  glorified  creatures 
whatever.     And, — 

(3.)  Hence  the  human  nature  of  Christ,  in  his  divine  person  and 
together  with  it,  is  the  object  of  all  divine  adoi^ation  and  worship, 
Rev.  V.  13.  All  creatures  whatever  do  for  ever  ascribe  "  blessing, 
honour,  glory,  and  power,  unto  the  Lamb,"  in  the  same  manner  as 
unto  him  who  sits  on  the  throne.  This  we  have  declared  before.  But 
no  other  creature  either  is,  or  ever  can  be,  exalted  into  such  a  condition 
of  glory  as  to  be  the  object  of  any  divine  worship,  from  the  meanest 
creature  which  is  capable  of  the  performance  of  it.  Those  who  ascribe 
divine  or  religious  honour  unto  the  saints  or  angels,  as  is  done  in  the 
Church  of  Rome,  do  both  rob  Christ  of  the  principal  flower  of  his  im- 
perial crown,  and  sacrilegiously  attempt  to  adorn  others  with  it; — 
which  they  abhor. 

(4.)  The  glory  that  God  designed  to  accomplish  in  and  hy  him,  is 
now  made  evident  unto  all  the  holy  ones  that  are  about  the  throne. 
The  great  design  of  the  wisdom  and  grace  of  God,  from  eternity,  was 
to  declare  and  manifest  all  the  holy,  glorious  properties  of  his  nature, 
in  and  by  Jesus  Christ.  And  this  is  that  wherein  he  will  acquiesce, 
with  which  he  is  well  pleased.  When  this  is  fully  accomplished,  he 
will  use  no  other  way  or  means  for  the  manifestation  of  his  glory. 
Herein  is  the  end  and  blessedness  of  all. 

Wherefore  the  principal  work  of  faith,  whilst  we  are  in  this  world, 
is  to  behold  this  glory  of  God,  as  so  represented  unto  us  in  Christ.  In 
the  exercise  of  faith  therein  is  our  conformity  unto  him  carried  on 
inito  perfection,  2  Cor.  iii.  18.  And  unto  this  end,  or  that  we  may 
do  so,  he  powerfully  communicates  unto  our  minds  a  saving,  internal 
light ;  without  which  we  can  neither  behold  his  glory  nor  give  glory 
unto  him.  He  "  who  commanded  the  light  to  shine  out  of  darkness," 
shines  into  our  hearts,  to  give  us  "  the  light  of  the  knowledge  of  the 
glory  of  God  in  the  face  of  Jesus  Christ,"  2  Cor.  iv.  6.  The  end,  I 
say,  why  God  communicates  a  spiritual,  supernatural  light  unto  the 
minds  of  believers,  is  that  they  may  be  able  to  discern  the  manifes- 
tation and  revelation  of  his  glory  in  Christ  j  which  is  hid  from  the 


242  THE  PERSON  OF  CHRIST. 

world,  Eph.  i.  17-19  ;  Col.  ii.  2.  Howbeit,  whilst  we  are  here,  we  see 
it  but  "darkly  as  in  a  glass;"  it  is  not  evident  unto  us  in  its  own 
lustre  and  beauty.  Yea,  the  remainder  of  our  darkness  herein  is  the 
cause  of  all  our  weakness,  fears,  and  disconsolations.  Want  of  a  steady 
view  of  this  glory  of  God,  is  that  which  exposeth  us  unto  impressions 
from  all  our  temptations.  And  the  light  of  our  minds  therein  is  that 
whereby  we  are  changed  and  transformed  into  the  likeness  of  Christ. 

But  in  heaven  this  is  conspicuously  and  gloriously  manifest  unto  all 
the  blessed  ones  that  are  before  the  throne  of  God.  They  do  not  be- 
hold it  by  faith  in  various  degrees  of  light,  as  we  do  here  below.  They 
have  not  apprehensions  of  some  impressions  of  divine  ^ovj  on  the 
person  of  Christ  and  the  human  nature  therein,  ■with  the  work  which 
he  did  perform ;  which  is  the  utmost  of  our  attainment.  But  they 
behold  openly  and  plainly  the  whole  glory  of  God,  all  the  characters 
of  it,  illustriously  manifesting  themselves  in  him,  in  what  he  is,  in 
what  he  hath  done,  in  what  he  doth.  Divine  wisdom,  gi'ace,  good- 
ness, love,  power,  do  all  shine  forth  in  him  unto  the  contemplation  of 
all  his  saints,  in  whom  he  is  admired.  And  in  the  vision  hereof  con- 
sists no  small  part  of  our  eternal  blessedness.  For  what  can  be  more 
satisfactory,  more  full  of  glory  unto  the  souls  of  believers,  than  clearly 
to  comprehend  the  mystery  of  the  wisdom,  gxace,  and  love  of  God  in 
Christ?  This  is  that  which  the  prophets,  at  a  great  distance,  inquired 
diligently  into, — ^that  which  the  angels  bow  down  to  look  towards, — • 
that  whose  declaration  is  the  life  and  glory  of  the  Gospel.  To  behold 
in  one  view  the  reality,  the  substance  of  all  that  was  typified  and  re- 
presented by  the  beautiful  fabric  of  the  Tabernacle,  and  Temple  which 
succeeded  in  the  room  thereof, — of  all  the  utensils  of  them,  and  ser- 
vices performed  in  them, — all  that  the  promises  of  the  Old  Testament 
did  contain,  or  the  declarations  of  the  New ; — as  it  is  the  most  satis- 
factory, blessed,  and  glorious  state,  that  by  the  present  light  of  faith 
we  can  desire  or  long  for,  so  it  evidenceth  a  glory  in  Christ  of  another 
kind  and  nature  than  what  any  creature  can  be  participant  in.  I 
shall  therefore  state  it  unto  our  consideration,  with  some  few  obser- 
vations concerning  it. 

[1.]  Every  believer  seeth  here  in  this  life  an  excellency,  a  glory 
in  the  mystery  of  Ood  in  Christ.  They  do  so  in  various  degrees,  un- 
less it  be  in  times  of  temptation,  when  any  of  them  walk  in  darkness, 
and  have  no  light.  The  view  and  prospect  hereinto  is  far  more  clear, 
and  accompanied  with  more  evidence,  in  some  than  in  others,  accord- 
ing unto  the  various  degrees  of  their  faith  and  light.  The  spiritual 
sight  of  some  is  very  weak,  and  their  views  of  the  glory  of  God  in 
Christ  are  much  obscured  with  in  evidence,  darkne.^s,  and  instability. 
This  in  many  is  occasioned  by  the  weakness  of  their  natural  ability, 
in  more  by  spiritual  sloth  and  negligence, — in  that  they  have  not 


FAITH  RESTING  ON  GOD  IN  CHRIST.  243 

habitually  "  exercised  their  senses  to  discern  good  and  evil,"  as  the 
apostle  speaks,  Heb.  v.  14.  Some  want  instruction,  and  some  have 
their  minds  corrupted  by  false  opinions.  Howbeit,  all  true  believers 
have  the  "eyes  of  their  understanding  opened"  to  discern,  in  some 
measure,  the  glory  of  God,  as  represented  to  them  in  the  Gospel. 
Unto  otiiers  it  is  foolishness;  or  they  think  there  is  that  darkness  in 
it  whereunto  they  cannot  approach.  But  all  the  darkness  is  in  them- 
selves. This  is  the  distinguishing  property  and  character  of  saving 
faith — it  beholds  the  glory  of  God  in  the  face  of  Jesus  Christ ; — it 
makes  us  to  discern  the  manifestation  of  the  glory  of  God  in  Christ, 
as  declared  in  the  Gospel. 

[2.]  Our  apprehension  of  this  glory  is  the  spring  of  all  our  obedience, 
consolation,  and  hope  in  this  world.  Faith  discovering  this  manifes- 
tation of  the  glory  of  God  in  Christ,  engageth  the  soul  unto  universal 
obedience,  as  finding  therein  abundant  reason  for  it  and  encourage- 
ment unto  it.  Then  is  obedience  truly  evangelical,  when  it  ariseth 
from  this  acting  of  faith,  and  is  thereon  accompanied  "vvith  liberty  and 
gratitude  And  herein  is  laid  all  the  foundation  of  our  consolations 
for  the  present  and  hope  for  the  future.  For  the  whole  security  of 
our  present  and  future  condition  depends  on  the  actings  of  God  to- 
wards us,  according  as  he  hath  manifested  himself  in  Christ. 

[3.]  From  the  exercise  of  faith  herein  doth  divine  love,  love  unto 
God,  proceed ;  therein  alone  it  is  enlivened  and  inflamed.  On  these 
apprehensions  doth  a  believing  soul  cry  out,  "  How  gi-eat  is  his  good- 
ness !  how  great  is  his  beauty  \"  God  in  Christ  reconciling  the  world 
unto  himself,  is  the  only  object  of  divine  love.  Under  that  repre- 
sentation of  him  alone  can  the  soul  cleave  unto  him  with  ardent  love, 
constant  delight,  and  intense  affections.  All  other  notions  of  love 
unto  God  in  sinners,  as  we  are  all,  are  empty  fancies.     Wherefore, — 

[4.]  All  believers  are,  or  should  be,  conversant  in  their  minds 
about  these  things,  with  longings,  expectations,  and  desires  after 
nearer  approaches  unto  them,  and  enjoyments  of  them.  And  if  Ave 
are  not  so,  we  are  earthly,  carnal,  and  unspiritual ;  yea,  the  want  of 
this  frame — the  neglect  of  this  duty — is  the  sole  cause  why  many 
professors  are  so  carnal  in  their  minds,  and  so  worldly  in  their  con- 
versations. But  this  is  the  state  of  them  who  live  in  the  due  exercise 
of  faith, — this  they  pant  and  breathe  after, — namely,  that  they  may 
be  delivered  from  all  darkness,  unstable  thoughts,  and  imperfect  ap- 
prehensions of  the  glory  of  God  in  Christ.  After  these  things  do 
those  who  have  received  the  "  first-fruits  of  the  Spirit,"  groan  within 
themselves.  This  glory  they  would  behold  "  with  open  face ; "  not,  as 
at  present,  "  in  a  glass,"  but  in  its  own  beauty.  What  do  we  want  ? 
what  would  we  be  at  ?  what  do  our  souls  desire  ?  Is  it  not  that  we 
might  have  a  more  full,  clear,  stable  comprehension  of  the  wisdom, 
VOL.  I.— 24 


244  THE  PEESON  OF  CHRIST. 

love,  grace,  goodness,  holiness,  righteousness,  and  power  of  God,  as 
declared  and  exalted  in  Christ  unto  our  redemption  and  eternal  sal- 
vation ?  To  see  the  glory  of  God  in  Christ,  to  understand  his  love 
unto  him  and  valuation  of  him,  to  comprehend  his  nearness  unto 
God, — all  evidenced  in  his  mediation, — is  that  which  he  hath  promised 
unto  us,  and  which  we  are  pressing  after.     See  John  xvil  23,  24. 

[5.]  Heaven  will  satisfy  all  those  desires  and  expectations.  To 
have  them  fully  satisfied,  is  heaven  and  eternal  blessedness.  This 
fills  the  souls  of  them  who  are  already  departed  in  the  faith,  with 
admiration,  joy,  and  praises.  See  Rev.  v.  9,  10.  Herein  is  the  glory 
of  Christ  absolutely  of  another  kind  and  nature  than  that  of  any 
other  creature  whatever.  And  from  hence  it  is  that  our  glory  shall 
principally  consist  in  beholding  his  glory,  because  the  whole  glory  of 
God  is  manifested  in  him. 

And,  by  the  way,  we  may  see  hence  the  vanity  as  well  as  the 
idolatry  of  them  who  would  represent  Christ  in  glory  as  the  object 
of  our  adoration  in  pictures  and  images.  They  fashion  wood  or  stone 
into  the  likeness  of  a  man.  They  adorn  it  with  colours  and  flourishes 
of  art,  to  set  it  forth  unto  the  senses  and  fancies  of  superstitious  per- 
sons as  having  a  resemblance  of  glory.  And  when  they  have  done, 
"  they  lavish  gold  out  of  the  bag,"  as  the  prophet  speaks,  in  various 
sorts  of  supposed  ornaments, — such  as  are  so  only  to  the  vainest  sort 
of  mankind, — and  so  propose  it  as  an  image  or  resemblance  of  Christ 
in  glory.  But  what  is  there  in  it  that  hath  the  least  respect  there- 
unto,— ^the  least  likeness  of  it  ?  nay,  is  it  not  the  most  effectual 
means  that  can  be  devised  to  divert  the  minds  of  men  from  true  and 
real  apprehensions  of  it  ?  Doth  it  teach  anything  of  the  subsistence 
of  the  human  nature  of  Christ  in  the  person  of  the  Son  of  God  ? 
nay,  doth  it  not  obliterate  all  thoughts  of  it !  What  is  represented 
thereby  of  the  union  of  it  unto  God,  and  the  immediate  communica- 
tions of  God  unto  it  ?  Doth  it  declare  the  manifestation  of  all  the 
glorious  properties  of  the  divine  nature  in  him  ?  One  thing,  indeed, 
they  ascribe  unto  it  that  is  proper  unto  Christ, — namely,  that  it  is  to 
be  adored  and  worshipped;  whereby  they  add  idolatry  unto  their 
folly.  Persons  who  know  not  what  it  is  to  live  by  faith — whose  minds 
are  never  raised  by  spiritual,  heavenly  contemplations,  who  have  no 
design  in  religion  but  to  gratify  their  inward  superstition  by  theii' 
outward  senses — may  be  pleased  for  a  time,  and  ruined  for  ever,  by 
these  delusions.  Those  who  have  real  faith  in  Christ,  and  love  unto 
him,  have  a  more  glorious  object  for  their  exercise. 

And  we  may  hereby  examine  both  our  own  notions  of  the  state  of 
glory  and  our  preparations  for  it,  and  whether  we  are  in  any  measure 
"  made  meet  for  the  inheritance  of  the  saints  in  light."  More  grounds 
of  this  trial  will  be  afterward  suggested;  these  laid  down  may  not 


VIEWS  OF  HEAVEN  A  TEST  OF  CHARACTER.  245 

be  passed  by.  Various  are  the  thoughts  of  men  about  the  future 
state, — the  things  which  are  not  seen,  which  are  eternal  Some  rise 
no  higher  but  unto  hopes  of  escaping  hell,  or  everlasting  miseries, 
when  they  die.  Yet  the  heathen  had  their  Elysian  fields,  and  Mo- 
hammed his  sensual  paradise.  Others  have  apprehensions  of  I  know 
not  what  glistering  glory,  that  will  please  and  satisfy  them,  they  know 
not  how,  when  they  can  be  here  no  longer.  But  this  state  is  quite 
of  another  nature,  and  the  blessedness  of  it  is  spiritual  and  intellec- 
tual. Take  an  instance  in  one  of  the  things  before  laid  down.  The 
glory  of  heaven  consists  in  the  full  manifestation  of  divine  wisdom, 
goodness,  grace,  holiness, — of  all  the  properties  of  the  nature  of  God 
in  Christ.  In  the  clear  perception  and  constant  contemplation  hereof 
consists  no  small  part  of  eternal  blessedness.  What,  then,  are  our  pre- 
sent thoughts  of  these  things  ?  What  joy,  what  satisfaction  have  we 
in  the  sight  of  them,  which  we  have  by  faith  through  divine  revela- 
tion ?  What  is  our  desire  to  come  unto  the  perfect  comprehension 
of  them  ?  How  do  we  like  this  heaven  ?  What  do  we  find  in  oiu"- 
selves  that  will  be  eternally  satisfied  hereby  ?  According  as  our  de- 
sires are  after  them,  such  and  no  other  are  our  desires  of  the  true 
heaven, — of  the  residence  of  blessedness  and  glory.  Neither  will 
God  bring  us  unto  heaven  whether  we  will  or  no.  If,  through  the 
ignorance  and  darkness  of  our  minds, — if,  through  the  earthliness  and 
sensuality  of  our  affections, — if,  through  a  fulness  of  the  world,  and 
the  occasions  of  it, — if,  by  the  love  of  life  and  our  present  enjoyments, 
we  are  strangers  unto  these  things,  we  are  not  conversant  about 
them,  we  long  not  after  them, — we  are  not  in  the  way  towards  their 
enjoyment.  The  present  satisfaction  we  receive  in  them  by  faith,  is 
the  best  evidence  we  have  of  an  indefeasible  interest  in  them.  How 
foolish  is  it  to  lose  the  first-fruits  of  these  things  in  our  own  souls, — 
those  entrances  into  blessedness  which  the  contemplation  of  them 
through  faith  would  open  unto  us, — and  hazard  our  everlasting  en~ 
joyment  of  them  by  an  eager  pursuit  of  an  interest  in  perishing  things 
here  below  !  This,  this  is  that  which  ruins  the  souls  of  most,  and 
keeps  the  faith  of  many  at  so  low  an  ebb,  that  it  is  hard  to  discover 
any  genuine  working  of  it. 

2.  The  glory  of  the  human  nature  of  Christ  differs  from  that  of 
the  saints  after  the  resurrection,  in  things  which  concern  the  degrees 
of  it.     For, — 

(1.)  The  glory  of  his  body  is  the  example  and  pattern  of  what  they 
shall  be  conformed  unto  :  "  Who  shall  change  our  vile  body,  that  it 
may  be  fashioned  like  unto  his  glorious  body,  according  to  the  work- 
ing whereby  he  is  able  even  to  subdue  all  things  unto  himself,"  Phil, 
iii.  21.  Our  bodies  were  made  vile  by  the  entrance  of  sin;  thence 
they  became  brothers  to  the  worms,  and  sisters  unto  corruption.     To 


246  THE  PERSON  OF  CHRIST. 

death  and  the  grave,  with  rottenness  and  corruption  therein,  they  are 
designed.  At  the  resurrection  they  shall  be  new-framed,  fashioned, 
and  moulded.  Not  only  all  the  detriment  and  disadvantage  they 
received  by  the  entrance  of  sin  shall  be  removed,  but  many  additions 
of  glorious  qualifications,  which  they  had  not  in  their  primitive,  na- 
tural constitution,  shall  be  added  unto  them.  And  this  shall  be  done 
by  the  almighty  power  of  Christ, — that  working  or  exercise  of  it 
whereby  he  is  able  to  subdue  all  things  unto  himself  But  of  this 
state  whereinto  we  shall  be  changed  by  the  power  of  Christ,  his  own 
body  is  the  pattern  and  example.  A  similitude  of  it  is  all  that  we 
shall  attain  unto.  And  that  which  is  the  idea  and  exemplar  in  any 
state,  is  the  rule  and  standard  unto  all  others.  Such  is  the  glory  of 
Christ; — ours  consists  in  conformity  thereunto ;  which  gives  him  the 
pre-eminence, 

(2.)  As  the  state  of  his  body  is  more  glorious  than  ours  shall  be,  so 
will  that  of  his  soul  in  itself  be  made  appear  to  be  more  excellent 
than  what  we  are  capable  of  For  that  fulness  of  the  Spirit  without 
measure  and  of  all  grace,  which  his  nature  was  capacitated  for  by  vu'- 
tue  of  the  hypostatical  union,  doth  now  shine  forth  in  all  excellency 
and  glory.  The  grace  that  was  in  Christ  in  this  world  is  the  same 
with  that  which  is  in  him  now  in  heaven.  The  nature  of  it  was  not 
changed  when  he  ceased  to  be  viator,  but  is  only  brought  into  a  more 
glorious  exercise  now  he  is  comprehensor.  And  all  his  gTaces  are 
now  made  manifest,  the  veil  being  taken  from  them,  and  light  com- 
municated to  discern  them.  As,  in  this  world,  he  had  unto  the  most 
neither  form  nor  comeliness  for  which  he  should  be  desired, — partly 
from  the  veil  which  was  cast  on  his  inward  beauty  from  his  outward 
condition,  but  principally  from  the  darkness  which  was  on  their  minds, 
whereby  they  were  disenabled  to  discern  the  glory  of  spiritual  things; 
(notwithstanding  which,  some  then,  in  the  light  of  faith,  "  beheld  his 
glory,  as  the  glory  of  the  only-begotten  of  the  Father,  full  of  grace 
and  truth ;) " — so  now  the  veil  is  removed,  and  the  darkness  wholly 
taken  away  from  the  minds  of  the  saints,  he  is  in  the  glory  of  liis 
grace  altogether  lovely  and  desirable.  And  although  the  grace  which 
is  in  believers  be  of  the  same  nature  with  that  which  is  in  Christ  Jesus, 
and  shall  be  changed  into  glory  after  the  likeness  of  his ;  yet  is  it,  and 
always  shall  be,  incomprehensibly  short  of  what  dwells  in  him.  And 
herein  also  doth  his  glory  gradually  [greatly?]  excel  that  of  all  other  , 
creatures  whatever. 

But  we  must  here  draw  a  veil  over  what  yet  remains.     For  it  doth 
not  yet  appear  what  we  ourselves  shall  be ;  much  less  is  it  evident 
what  are,  and  what  will  be,  the  glories  of  the  Head  above  all  the 
members, — even  then  when  we  shall  "  be  made  like  unto  him."    But ' 
it  must  be  remembered,  that  whereas,  at  the  entrance  of  this  discourse, 


MEDIATOKIAL  EXALTATION  OF  CHEIST.  247 

we  SO  proposed  the  consideration  of  the  present  state  of  the  Lord 
Christ  in  heaven,  as  that  which  should  have  an  "  end  at  the  consum- 
mation of  all  things;"  what  hath  been  spoken  concerning  the  glory 
of  his  human  nature  in  itself,  is  not  of  that  kind  but  what  abideth 
unto  eternity.  All  the  things  mentioned  abide  in  him  and  unto  him 
for  evermore. 

II.  The  second  thing  to  be  considered  in  the  present  state  and  con- 
dition of  Christ  is  his  'mediatory  exaltation.  And  two  things  with 
respect  thereunto  may  be  inquired  into :  1.  The  way  of  his  entrance 
into  that  state  above ;  2.  The  state  itself,  with  the  glory  of  it. 

1.  The  way  of  his  entrance  into  the  exercise  of  his  mediatory  office 
in  heaven  is  expressed,  1  Tim.  iii.  16,  He  was  "  received  up  into 
glory,"  or  rather  gloriously  ;  and  he  entered  "  into  his  glory,"  Luke 
xxiv.  26.  This  assumption  and  entrance  into  glory  was  upon  his 
ascension,  described  Acts  i.  9-11.  "  He  was  taken  up  into  heaven," 
anXri(pdri  sv  do^ri,  by  an  act  of  divine  power  ;  and  he  went  into  heaven, 
iiasXOeiv  tig  r^v  3&'f  ac,  in  his  own  choice  and  will,  as  that  which  he  was 
exalted  unto.  And  this  ascension  of  Christ  in  his  human  nature  into 
heaven  is  a  fundamental  article  of  the  faith  of  the  church.  And  it 
falls  under  a  double  consideration :  (1.)  As  it  was  triumphant,  as  he 
was  a  King;  (2.)  As  it  was  gracious,  as  he  was  a  Priest.  His  ascen- 
sion, as  unto  change  of  place,  from  earth  to  heaven,  and  as  unto  the 
outward  manner  of  it,  was  one  and  the  same,  and  at  once  accom- 
plished ;  but  as  unto  the  end  of  it,  which  is  the  exercise  of  all  his 
offices,  it  had  various  respects,  various  prefigurations,  and  is  distinctly 
proposed  unto  us  with  reference  unto  them. 

(1.)  In.  his  ascension,  as  it  was  triumphant,  three  things  may  be 
considered  :  [1.]  The  manner  of  it,  with  its  representation  of  old; 
[2.]  The  place  whereinto  he  ascended  ;  [3.]  The  end  of  it,  or  what 
was  the  work  which  he  had  to  do  thereon. 

[1.]  As  unto  the  manner  of  it,  it  was  openly  triumphant  and  glo- 
rious. So  is  it  described,  Eph.  iv.  8,  "  When  he  ascended  up  on 
high,  he  led  captivity  captive,  and  gave  gifts  imto  men."  And  respect 
is  had  unto  the  prefiguration  of  it  at  the  giving  of  the  law,  Ps.  Ixviii. 
17,  18,  where  the  glory  of  it  is  more  fully  expressed,  "  The  chariots 
of  God  are  twenty  thousand,  even  thousands  of  angels :  the  Lord  is 
among  them,  as  in  Sinai,  in  the  holy  place.  Thou  hast  ascended  on 
high,  thou  hast  led  captivity  captive,"  &c.  The  most  glorious  appear- 
ance of  God  upon  the  earth,  under  the  Old  Testament,  was  that  on 
Mount  Sinai,  in  the  giving  of  the  law.  And  as  his  presence  was  there 
attended  with  all  his  glorious  angels,  so,  when,  upon  the  finishing  of 
that  work,  he  returned  or  ascended  into  heaven,  it  was  in  the  way  of 
a  triumph  with  all  that  royal  attendance.  And  this  prefigured  the 
ascent  of  Cluist  into  heaven,  upon  his  fulfilling  of  the  law,  all  that 


248  THE  ]'JillSO^^  OF  CliRlbi. 

was  required  in  it,  or  signified  by  it.  He  ascended  triumphantly  after 
lie  had  given  the  law,  as  a  figiire  of  his  triumphant  ascent  after  he 
had  fulfilled  it.  Having  then  "  spoiled  principalities  and  powers,  he 
made  a  show  of  them  openly,  triumphing  over  them,"  Col.  iL  15. 
So  he  led  captivity  captive ;  or  all  the  adverse  powers  of  the  salvation 
of  the  church,  in  triimiph  at  his  chariot  wheels.  I  deny  not  but  that 
his  leading  "  captivity  captive"  principally  respects  his  spiritual  con- 
quest over  Satan,  and  the  destruction  of  his  power ;  yet,  whereas  he 
is  also  said  to  "  spoil  principalities  and  powers,  making  a  show  of  them 
openly,"  and  triumphing  over  them,  I  no  way  doubt  but  Satan,  the 
head  of  the  apostasy,  and  the  chief  princes  of  darkness,  were  led  openly, 
in  sight  of  all  the  holy  angels,  as  conquered  captives,— the  "  seed  of 
the  woman"  having  now  bruised  the  "  head  of  the  serpent."  This  is 
that  which  is  so  emphatically  expressed,  Ps.  xlvii.  throughout.  The 
ground  and  cause  of  all  the  triumphant  rejoicing  of  the  church,  therein 
declared,  is,  that  God  was  "  gone  up  with  a  shout,  the  Lord  with  the 
sound  of  a  trumpet,"  verse  5  ;  which  is  nothing  but  the  glorious 
ascent  of  Christ  into  heaven,  said  to  be  accompanied  with  shouts  and 
the  sound  of  a  trumpet,  the  expressions  of  triumphant  rejoicing,  be- 
cause of  the  glorious  acclamations  that  were  made  thereon,  by  all  the 
attendants  of  the  throne  of  God. 

[2.]  The  place  whither  he  thus  ascended  is  on  high.  "  He  ascended 
up  on  high,"  Eph.  iv.  8, — that  is,  heaven.  He  went  "  into  heaven," 
Acts  i.  11, — and  the  "heaven  must  receive  him,"  chap.  iii.  21;  not 
these  aspectable  heavens  which  we  behold, — for  in  his  ascension  "  he 
passed  through  them,"  ^  Heb.  iv.  14,  and  is  made  "  higher  than  they," 
chap.  vii.  26, — but  into  the  place  of  the  residence  of  God  in  glory  and 
majesty,  chap,  i  8,  viii.  1,  xii.  2.  There,  on  "  the  throne  of  God," 
Rev.  iii.  21, — "on  the  right  hand  of  the  Majesty  on  high," — he  sits 
down  in  the  full  possession  and  exercise  of  all  power  and  authority. 
This  is  the  palace  of  this  King  of  saints  and  nations.  There  is  his 
royal  eternal  throne,  Heb.  i.  8.  And  "many  crowns"  are  on  his 
head.  Rev.  xix.  12, — or  all  dignity  and  honour.  And  he  who,  in  a 
pretended  imitation  of  him,  wears  a  triple  crown,  hath  upon  his  o"wti 
head  thereby,  "  the  name  of  blasphemy,"  Rev.  xiii.  1.  There  are  be- 
fore him  his  "  sceptre  of  righteousness,"  his  "rod  of  iron," — all  the  re- 
galia of  his  glorious  kingdom.  For  by  these  emblems  of  power  doth 
the  Scripture  represent  unto  us  his  sovereign,  divine  authority  in  the 
execution  of  his  kingly  office.  Thus  he  ascended  triumphantly,  hav- 
ing conquered  his  enemies ;  thus  he  reigneth  gloriously  over  all. 

[3.]  The  end  for  which  he  thus  triumphantly  ascended  into  heaven, 

'  The  expression  quoted  by  Dr  Owen  is  founded  upon  the  phrase  in  the  original 
language,  JisXuXt/^ara  -roi/f  ohpaious  "having  passed  through"  not  "into  the  heavens," 
as  it  stands  in  our  version — Ed. 


MEDIATOEIAL  EXALTATION  OF  CHRIST.  24-9 

is  twofold: — 1st,  The  overturning  and  destruction  of  all  his  enemies 
in  all  their  remaining  powers.  He  rules  them  "  with  a  rod  of  iron/' 
and  in  his  due  time  will  "  dash  them  in  pieces  as  a  potter's  vessel/' 
Ps.  ii.  9 ;  for  he  must  "  reign  until  all  his  enemies  are  made  his  foot- 
stool/' 1  Cor.  XV.  25,  26 ;  Ps.  ex.  1.  Although  at  present,  for  the  most 
part,  they  despise  his  authority,  yet  they  are  all  absolutely  in  his 
power,  and  shall  fall  under  his  eternal  displeasure.  2dly,  The  pre- 
servation, continuation,  and  rule  of  his  church,  both  as  unto  the  in- 
ternal state  of  the  souls  of  them  that  believe,  and  the  external  order 
of  the  church  in  its  worship  and  obedience,  and  its  preservation  under 
and  from  all  oppositions  and  persecutions  in  this  world.  There  is  in 
each  of  these  such  a  continual  exercise  of  divine  wisdom,  power,  and 
care, — the  effects  of  them  are  so  great  and  marvellous,  and  the  fruits 
of  them  so  abundant  unto  the  glory  of  God, — that  the  world  would 
"  not  contain  the  books  that  might  be  wiitten"  of  them;  but  to  handle 
them  distinctly  is  not  our  present  design. 

(2.)  His  ascension  may  be  considered  as  gracious,  as  the  ascent 
of  a  High  Priest.  And  herein  the  things  before  mentioned  are  of  a 
distinct  consideration. 

[1.]  As  to  the  manner  of  it,  and  the  design  of  it,  he  gives  an  ac- 
count of  them  himself,  John  xx.  1 7.  His  design  herein  was  not  the 
taking  on  him  the  exercise  of  his  power,  kingdom,  and  glorious  rule ; 
but  the  acting  with  God  on  the  behalf  of  his  disciples.  "  I  go,"  saith 
he,  "to  my  Father,  and  to  your  Father;  to  my  God,  and  to  your 
God," — not  his  God  and  Father  with  respect  unto  eternal  generation, 
but  as  he  was  their  God  and  Father  also.  And  he  was  so,  as  he  was 
their  God  and  Father  in  the  same  covenant  with  himself ;  wherein  he 
was  to  procure  of  God  all  good  things  for  them.  Through  the  blood 
of  this  everlasting  covenant — namely,  his  own  blood,  whereby  this 
covenant  was  established,  and  all  the  good  things  of  it  secured  unto 
the  church — he  was  "  brought  again  from  the  dead,"  that  he  might 
live  ever  to  communicate  them  unto  the  church,  Heb.  xiii.  20,  21. 
With  this  design  in  his  ascension,  and  the  effects  of  it,  did  he  often 
comfort  and  refresh  the  hearts  of  his  disciples,  when  they  were  ready 
to  faint  on  the  apprehensions  of  his  leaving  of  them  here  below,  John 
xiv.  1,  2,  xvi.  5-7.  And  this  was  typified  by  the  ascent  of  the  high 
priest  unto  the  temple  of  old.  The  temple  was  situated  on  a  hill, 
high  and  steep,  so  as  that  there  was  no  approach  imto  it  but  by  stairs. 
Hence  in  their  wars  it  was  looked  on  as  a  most  impregnable  fortress. 
And  the  solemn  ascent  of  the  high  priest  into  it  on  the  day  of  expia- 
tion, had  a  resemblance  of  this  ascent  of  Christ  into  heaven.  For 
after  he  had  offered  the  sacrifices  in  the  outward  court,  and  made 
atonement  for  sin,  he  entered  into  the  most  holy  place, — a  tyjie  of  hea- 
ven itself,  as  the  apostle  declares,  Heb.  ix.  24, — of  heaven,  as  it  was 


250  THE  PERSON  OF  CHRIST. 

the  place  wliereinto  our  Higli  Priest  was  to  enter.  And  it  was  a  joyful 
ascent,  though  not  triumphant.  All  the  Psalms,  from  the  120th  to  the 
134th  inclusively,  whose  titles  are  ni'?J?»n  ''y^,  "  Songs  of  Degrees/' 
or  rather  ascents  or  risings — being  generally  songs  of  praise  and  exhor- 
tations to  have  respect  unto  the  sanctuary — were  sung  to  God  at  the 
resting-places  of  that  ascent.  Especially  was  this  represented  on  the 
day  of  jubilee.  The  proclamation  of  the  jubilee  was  on  the  same  day 
that  the  high  priest  entered  into  the  holy  place ;  and  at  the  same 
time, — namely,  on  the  "  tenth  day  of  the  seventh  month,"  Lev.  xvi. 
29,  XXV.  9.  Then  did  the  trumpet  sound  throughout  the  land,  the 
whole  church ;  and  liberty  was  proclaimed  unto  all  servants,  captives, 
and  such  as  had  sold  their  possessions,  that  they  might  return  unto 
them  again.  This  being  a  great  type  of  the  spiritual  deliverance  of 
the  church,  the  noise  of  the  trumpet  was  called  "  The  joyful  sound,"  Ps. 
Ixxxix.  15,  "  Blessed  are  the  people  that  know  the  joyful  sound;  they 
shall  walk,  0  Lord,  in  the  light  of  thy  countenance."  Those  who  are 
made  partakers  of  spiritual  deliverance,  shall  walk  before  God  in  a 
sense  of  his  love  and  grace.  This  is  the  ascent  of  our  High  Priest  into 
his  sanctuary,  when  he  proclaimed  "  the  acceptable  year  of  the  Lord, 
and  the  day  of  vengeance  of  our  God ;  to  comfort  all  that  mourn ;  to  ap- 
point unto  them  that  mourn  inZion,to  give  unto  them  beauty  for  ashes, 
the  oil  of  joy  for  mourning,  the  garment  of  praise  for  the  spirit  of 
heaviness;  that  they  might  be  called  Trees  of  righteousness.  The  plant- 
ing of  the  Lord,  that  he  might  be  glorified,"  Isa.  Ixi.  2,  3.  For  in  this 
ascension  of  Christ,  proclamation  was  made  in  the  Gospel,  of  mercy, 
pardon,  peace,  joy,  and  everlasting  refreshments,  unto  all  that  were 
distressed  by  sin,  with  a  communication  of  righteousness  unto  them, 
to  the  eternal  glory  of  God.  Such  was  the  entrance  of  our  High 
Priest  into  heaven,  with  acclamations  of  joy  and  praise  unto  God. 

[2.]  The  place  whereinto  he  thus  entered  was  the  sanctuary  above, 
the  "tabernacle  not  made  with  hands,"  Heb.  ix.  11.  It  was  into 
heaven  itself,  not  absolutely,  but  as  it  is  the  temple  of  God,  as  the 
throne  of  grace  and  mercy-seat  are  in  it ;  which  must  farther  be  spoken 
unto  immediately. 

[3.]  The  end  why  the  Lord  Christ  thus  ascended,  and  thus  entered 
into  the  holy  place,  was  "to  appear  in  the  presence  of  God  for  us," 
and  to  "  make  intercession  for  all  that  come  unto  God  by  him,"  Heb. 
vii.  26,  27,  ix.  24,  25. 

He  ascended  triumphantly  into  heaven,  as  Solomon  ascended  into  • 
his  glorious  throne  of  judgment  described  1  Kings  x.  1 8-20.  As 
David  was  the  type  of  his  conquest  over  all  the  enemies  of  his  church, 
so  was  Solomon  of  his  glorious  reign.  The  types  were  multiplied  be- 
cause of  their  imperfection.  Then  came  unto  him  the  queen  of  Sheba, 
the  type  of  the  Gentile  converts  a,ud  the  church;  when  D^?py  ^'^''Ih  ^^^ 


MEDIATORIAL  EXALTATION  OF  CHRIST.  261 

"voluntaries  of  the  people,"  (those  made  willing  in  the  day  of  his 
power,  Ps.  ex.  3,)  "  gathered  themselves  to  the  people  of  the  God  of 
Abraham,"  and  were  taken  in  his  covenant,  Ps.  xlvii.  9 — margin.  But 
he  ascended  graciously,  as  the  high  priest  went  into  the  holy  place ;  not 
to  rule  all  things  gloriously  with  mighty  power,  not  to  use  his  sword 
and  his  sceptre — but  to  appear  as  an  high  priest,  in  a  garment  down 
to  the  foot,  and  a  golden  girdle  about  his  paps,  Rev.  i.  13, — as  in  a 
tabernacle,  or  temple,  before  a  throne  of  grace.  His  sitting  down  at  the 
right  hand  of  the  Majesty  on  high  adds  to  the  glory  of  his  priestly 
office,  but  belongs  not  unto  the  execution  of  it.  So  it  was  prophesied 
of  him,  that  he  should  be  "  a  priest  upon  his  throne,"  Zech.  vi.  13. 

It  may  be  added  hereunto,  that  when  he  thus  left  this  world  and 
ascended  into  glory,  the  great  promise  he  made  unto  his  disciples — as 
they  were  to  be  preachers  of  the  gospel,  and  in  them  unto  all  that 
should  succeed  them  in  that  office — was,  that  he  would  "  send  the 
Holy  Spirit  unto  them,"  to  teach  and  guide  them,  to  lead  them  into 
all  truth, — to  declare  unto  them  the  mysteries  of  the  will,  grace,  and 
love  of  God,  for  the  use  of  the  whole  church.  This  he  promised  to 
do,  and  did,  in  the  discharge  of  his  prophetical  office.  And  although 
his  giving  "  gifts  unto  men  "  was  an  act  of  his  kingly  power,  yet  it 
was  for  the  end  of  his  prophetical  office. 

From  what  hath  been  spoken,  it  is  evident  that  the  Lord  Christ 
"  ascended  into  heaven,"  or  was  received  up  into  glory,  with  this  de- 
sign,— namely,  to  exercise  his  office  of  mediation  in  the  behalf  of  the 
church,  until  the  end  should  be.  As  this  was  his  grace,  that  when 
he  was  rich,  for  our  sakes  he  became  poor;  so  when  he  was  made 
rich  again  for  his  own  sake,  he  lays  forth  all  the  riches  of  his  glory 
and  power  on  our  behalf 

2.  The  glory  of  the  state  and  condition  whereinto  Christ  thus 
entered  is  the  next  thing  to  be  considered ;  for  he  is  set  down  at 
the  right  hand  of  the  Majesty  on  high.  And  as  his  ascension,  with 
the  ends  of  it,  were  twofold,  or  of  a  double  consideration,  so  was  his 
glory  that  ensued  thereon.  For  his  present  mediatory  state  consists 
either  in  the  glory  of  his  power  and  authority,  or  in  the  glory  of  his 
love  and  grace, — his  glory  as  a  King,  or  his  glory  as  a  Priest.  For  the 
first  of  these,  or  his  royal  glory,  in  sovereign  power  and  authority 
over  the  whole  creation  of  God, — all  in  heaven  and  earth,  persons  and 
things,  angels  and  men,  good  and  bad,  alive  and  dead, — all  things  spi- 
ritual and  eternal,  grace,  gifts,  and  glory ; — his  right  and  2^oiver,  or 
ability  to  dispose  of  all  things  according  unto  his  will  and  pleasure, 
I  have  so  fully  and  distinctly  declared  it,  in  my  exposition  on 
Heb.  i.  3,  as  that  I  shall  not  here  again  insist  upon  it.  His  present 
glory,  in  the  way  of  love  and  grace, — his  glory  as  a  Priest, — will  be 
manifested  in  what  doth  ensue. 


252  THE  PEESON  OF  CHRIST. 

CHAPTER  XX. 

The  Exercise  of  the  Mediatory  Office  of  Christ  in  Heaven. 

III.  The  third  and  last  thing  which  we  proposed  unto  considera- 
tion, in  our  inquiry  into  the  present  state  and  condition  of  the  person 
of  Christ  in  heaven,  is  the  exercise  and  discharge  of  his  mediatory 
office  in  behalf  of  the  church; — especially  as  he  continueth  to  be  a 
"  minister  of  the  sanctuary,  and  of  the  true  tabernacle,  which  the 
Lord  pitched,  and  not  man." 

All  Christians  acknowledge  that  his  present  state  is  a  state  of  the 
highest  glory, — of  exaltation  above  the  whole  creation  of  God,  above 
every  name  that  is  or  can  be  named ;  and  hereon  they  esteem  their 
own  honour  and  safety  to  depend.  Neither  do  they  doubt  of  his 
power,  but  take  it  for  granted  that  he  can  do  whatever  he  plt?aseth ; 
which  is  the  ground  of  their  placing  all  their  confidence  in  him.  But 
we  must  show,  moreover,  that  his  present  state  is  a  state  of  office- 
power,  work,  and  duty.  He  leads  not  in  heaven  a  life  of  mere  glory, 
majesty,  and  blessedness,  but  a  life  of  office,  love,  and  care  also.  He 
lives  as  the  Mediator  of  the  church ;  as  the  King,  Priest,  and  Prophet 
thereof.  Hereon  do  our  present  safety  and  our  future  eternal  salva- 
tion depend.  Without  the  continual  actings  of  the  office-power  and 
care  of  Christ,  the  church  could  not  be  preserved  one  moment.  And 
the  darkness  of  our  faith  herein  is  the  cause  of  all  our  disconsola- 
tions,  and  inost  of  our  weaknesses  in  obedience.  Most  men  have  only 
general  and  confused  notions  and  apprehensions  of  the  present  state 
of  Christ,  with  respect  unto  the  church.  And  by  some,  all  consi- 
derations of  this  nature  are  despised  and  derided.  But  revealed 
things  belong  unto  us ;  especially  such  as  are  of  so  great  importance 
unto  the  glory  of  God  and  the  saving  of  our  own  souls, — such  as  this 
is,  concerning  the  present  state  of  the  person  of  Christ  in  heaven, 
with  respect  unto  his  office-power  and  care. 

Thus  he  is  at  once  represented  in  all  his  offices.  Rev.  v.  6,  "And 
I  beheld,  and,  lo,  in  the  midst  of  the  throne  and  of  the  four  living 
creatures,  and  in  the  midst  of  the  elders,  stood  a  Lamb  as  it  had  been 
slain,  having  seven  horns  and  seven  eyes,  which  are  the  seven  Spirits 
of  God  sent  forth  into  all  the  earth."  The  whole  representation  of  the 
glory  of  God,  with  all  his  holy  attendants,  is  here  called  his  "  throne ;" 
whence  Christ  is  said  to  be  in  the  "  midst"  of  it.  And  this  he  is  in  his 
kingly  glory;  with  respect  also  whereunto  he  is  said  to  have  "seven 
horns,"  or  perfect  power  for  the  accomplishment  of  his  will.  And 
with  respect  unto  his  sacerdotal  office,  he  is  represented  as  a  "  Lamb 
that  had  been  slain;"  it  being  the  virtue  of  his  oblation  that  is  con- 


HIS  MEDIATORIAL  OFFICE  IN  HEAVEN.  253 

tinuaJly  effectual  for  the  salvation  of  the  church.  For,  as  the  "  Lamb 
of  God/' — in  the  offering  of  himself, — he  "  taketh  away  the  sin  of  the 
world."  And  as  a  prophet  he  is  said  to  have  "  seven  eyes,"  which 
are  "the  seven  Spirits  of  God;"  or  a  perfect  fulness  of  all  spiritual 
light  and  wisdom  in  himself,  with  a  power  for  the  communication  of 
gifts  and  grace  for  the  illummation  of  the  church. 

The  nature  of  these  offices  of  Christ,  what  belongs  unto  them  and 
their  discharge,  as  was  before  intimated,  I  have  declared  elsewhere. 
I  do  now  no  farther  consider  them  but  as  they  relate  unto  the  present 
state  and  condition  of  the  person  of  Christ  in  heaven.  And  because 
it  would  be  too  long  a  work  to  treat  of  them  all  distinctly,  I  shall  con- 
fine myself  unto  the  consideration  of  his  priestly  office,  with  what  de- 
pends thereon.  And  with  respect  thereunto  the  things  ensuing  may 
be  observed. 

1.  The  Lord  Christ  entered  into  heaven,  the  place  of  the  residence 
of  the  glory  of  God,  as  into  a  temple,  a  tabernacle,  a  place  of  sacred 
worship.  He  did  so  as  the  high  priest  of  the  church,  Heb.  ix.  24. 
He  "  is  not  entered  into  the  holy  places  made  with  hands,  which  are 
the  figures  of  the  true ;  but  into  heaven  itself,  now  to  appear  in  the 
presence  of  God  for  us."  He  is  entered  into  heaven,  as  it  was  figured 
by  the  tabernacle  of  old;  which  was  the  place  of  all  sacred  and  solemn 
worship.  And  therefore  is  he  said  to  enter  into  it  "  through  the  veil,"' 
Heb.  vi.  19,  20,  x.  19,  20;  which  was  the  way  of  entrance  into  the 
most  holy  place,  both  in  the  tabernacle  and  temple.  Heaven  is  not 
only  a  palace,  a  throne,  as  it  is  God's  throne,  Matt.  v.  34 ;  but  it  is  a 
temple,  wherein  God  dwells,  not  only  in  majesty  and  power,  but  in 
grace  and  mercy.  It  is  the  seat  of  ordinances  and  solemn  worship. 
So  is  it  represented,  Eev.  vii.  15,  17.  It  is  said  of  the  whole  number 
of  the  saints  above  that  have  passed  through  the  tribulations  of  this 
world,  that  they  are  "  before  the  throne  of  God,  and  serve  him  day 
and  night  in  his  temple,  and  he  that  sitteth  on  the  throne  shall  dwell 
among  them;"  and  "the  Lamb  which  is  in  the  midst  of  the  throne 
shall  feed  them,  and  lead  them  unto  living  fountains  of  water."  See 
also  chap.  viii.  1-4.  The  worship  of  the  church  below  may  also  be 
herein  comprised ;  but  it  is  by  virtue  of  communion  with  that  above. 
This  is  that  heaven  which  the  souls  of  believers  do  longf  for  an  entrance 
into.     Other  apprehensions  of  it  are  but  uncertain  speculations. 

2.  In  this  temple,  this  sanctuary,  the  Loi'd  Christ  continueth  glo- 
riously to  minister  hefoy^e  the  throne  of  grace,  in  the  discharge  of  his 
office.  See  Heb.  iv.  14-16,  ix.  24.  As  the  high  priest  went  into  the 
holy  place  to  minister  for  the  church  unto  God,  before  the  ark  and 
mercy-seat,  which  were  types  of  the  throne  of  grace ;  so  doth  our  High 
Priest  act  for  us  in  the  real  presence  of  God.  He  did  not  enter  the 
ioly  place  only  to  reside  there  in  a  way  of  glory,  but  to  do  temple- 


254  THE  PERSON  OF  CHEIST. 

work,  and  to  give  unto  God  all  that  glory,  honour,  and  worship,  which 
he  will  receive  from  the  church.  And  we  may  consider,  both — 
(1.)   What  this  work  is,  and  (2.)  How  it  is  performed. 

(1.)  In  general;  hereiu  Christ  exerteth  and  exerciseth  all  his  love, 
compassion,  pify,  and  care  towards  the  church,  and  every  member  of 
it.  This  are  we  frequently  called  unto  the  consideration  of,  as  the 
foundation  of  all  our  consolation,  as  the  fountaia  of  all  our  obedience. 
See  Heb.  il  17,  18,  iv.  15,  16,  v.  2.  Thoughts  hereof  are  the  rehef 
of  believers  La  all  their  distresses  and  temptations;  and  the  effects  of 
it  are  all  their  supplies  of  grace,  enabling  them  to  persevere  in  their 
obedience.  He  doth  appear  for  them  as  the  great  representative  of 
the  church,  to  transact  all  their  affairs  with  God.  And  that  for  three 
ends. 

First,  To  make  effectual  the  atonement  that  he  hath  made  for  sin. 
By  the  continual  representation  of  it,  and  of  himself  as  a  "  Lamb  that 
had  been  slain,"  he  procures  the  application  of  the  virtues  and  bene- 
fits of  it,  in  reconciliation  and  peace  ^vith  God,  unto  their  souls  and 
consciences.  Hence  are  all  behevers  sprinkled  and  washed  with  his 
blood  m  all  generations, — ia  the  application  of  the  virtues  of  it  unto 
them,  as  shed  for  them. 

Secondly,  To  undertake  their  protection,  and  to  plead  their  cause 
against  all  the  accusations  of  Satan.  He  yet  accuseth  and  chargeth 
them  before  God ;  but  Christ  is  their  advocate  at  the  throne  of  grace, 
effectually  frustrating  all  his  attempts.  Rev.  xii.  1 0 ;  Zech.  iii.  2. 

Thirdly,  To  intercede  for  them,  as  unto  the  communication  of  all 
grace  and  glory,  all  supplies  of  the  Spirit,  the  accomplishment  of  all 
the  promises  of  the  covenant  towards  them,  1  John  ii.  1,  2.  This  is 
the  work  of  Christ  in  heaven.  In  these  things,  as  the  high  priest  of 
the  church,  doth  he  continue  to  administer  his  mediatory  office  on 
their  behalf  And  herein  is  he  attended  with  the  songs  and  joyful 
acclamations  of  all  the  holy  ones  that  are  in  the  presence  of  God, 
giving  glory  to  God  by  him. 

(2.)  As  unto  the  manner  of  this  glorious  admiuistration,  sundry 
things  are  to  be  considered. 

[1.]  That  this  transaction  of  things  in  heaven,  being  in  the  temple 
of  God,  and  before  the  throne  of  grace,  is  a  solemn  instituted  wor- 
ship at  present,  which  shaU  cease  at  the  end  of  the  world.  Religious 
worship  it  is,  or  that  wherein  and  whereby  all  the  saints  above  do 
give  glory  to  God.  And  it  is  instituted  worship,  not  that  which  is 
merely  natural,  in  that  it  is  God's  especial  appointment,  in  and  by 
Christ  the  mediator.  It  is  a  church-state  which  is  constituted  hereby, 
wherein  these  glorious  ordinances  are  celebrated  ;  and  such  a  state  as 
shall  not  be  eternal,  but  hath  its  time  allotted  unto  it.  And  be- 
lievers at  present  have,  by  faith,  an  admission  into  communion  with 


HIS  MEDIATORIAL  OFFICE  IN  HEAVEN.  255 

tMs  church  above,  in  all  its  divine  worship.  For  we  "  are  come  unto 
mount  Zion,  and  unto  the  city  of  the  living  God,  the  heavenly  Jeru- 
salem, and  to  an  innumerable  company  of  angels,  to  the  general  as- 
sembly and  church  of  the  first-bom,  which  are  written  in  heaven,  and 
to  God  the  Judge  of  all,  and  to  the  spirits  of  just  men  made  perfect, 
and  to  Jesus  the  mediator  of  the  new  covenant,  and  to  the  blood  of 
sprinkling,  that  speaketh  better  things  than  that  of  Abel,"  Heb.  xii. 
22-24  A  church-state  doth  the  apostle  most  expressly  represent 
unto  us.  It  is  Zion,  Jerusalem,  the  great  assembly, — the  names  of 
the  church-state  under  the  Old  Testament.  And  it  is  a  state  above, 
the  heavenly  Jerusalem,  where  are  all  the  holy  angels,  and  the  spirits 
of  just  men  made  perfect  in  themselves,  though  not  in  their  state  as 
to  the  restitution  of  their  bodies  at  the  resurrection.  And  a  holy  wor- 
ship is  there  in  this  great  assembly;  for  not  only  is  Jesus  in  it  as 
the  mediator  of  the  covenant,  but  there  is  the  "  blood  of  sprinkling" 
also,  in  the  effectual  application  of  it  unto  the  church.  Hereinto 
have  we  an  entrance.  In  this  holy  assembly  and  worship  have  we 
communion  by  faith  whilst  we  are  here  below,  Heb.  x.  19-22.  O 
that  my  soul  might  abide  and  abound  in  this  exercise  of  faith  ! — that 
I  might  yet  enjoy  a  clearer  prospect  of  this  glory,  and  inspection  into 
the  beauty  and  order  of  this  blessed  assembly  !  How  inconceivable 
is  the  representation  that  God  here  makes  of  the  glory  of  his  wisdom, 
love,  grace,  goodness,  and  mercy,  in  Christ !  How  excellent  is  the 
manifestation  of  the  glory  and  honour  of  Christ  in  his  person  and 
offices  ! — the  glory  given  him  by  the  Father  !  How  little  a  portion  do 
we  know,  or  can  have  experience  in,  of  the  refreshing,  satiating  com- 
munications of  divine  love  and  goodness,  unto  all  the  members  of 
this  assembly;  or  of  that  unchangeable  delight  in  beholding  the 
glory  of  Christ,  and  of  God  in  him, — of  that  ardency  of  affections 
wherewith  they  cleave  unto  him,  and  continual  exultation  of  spirit, 
whereby  they  triumph  in  the  praises  of  God,  that  are  in  all  the  mem- 
bers of  it !  To  enter  into  this  assembly  by  faith, — to  join  with  it  in 
the  assignation  of  praises  unto  "him  that  sitteth  on  the  throne,  and  to 
the  Lamb  for  evermore," — to  labour  after  a  frame  of  heart  in  holy 
affections  and  spiritual  delight  in  some  correspondency  with  that 
which  is  in  the  saints  above, — is  the  duty,  and  ought  to  be  the  design, 
of  the  church  of  believers  here  below.  So  much  as  we  are  furthered 
and  assisted  herein  by  our  present  ordinances,  so  much  benefit  and 
advantage  have  we  by  them,  and  no  more.  A  constant  view  of  this 
glory  will  cast  contempt  on  all  the  desirable  things  of  this  world, 
and  deliver  our  minds  from  any  dreadful  apprehensions  of  what  is 
most  terrible  therein. 

[2.]  This  heavenly  worship  in  the  sanctuary  above,  administered 
by  the  High  Priest  over  the  house  of  God,  is  conspicuously  glorious. 


256  THE  PERSON  OF  CHRIST. 

The  glory  of  God  is  the  great  end  of  it,  as  shall  be  immediately  de- 
clared; that  is,  the  manifestation  of  it.  The  manifestation  of  the 
glory  of  God  consists  really  in  the  effects  of  his  infinite  wisdom,  good- 
ness, grace,  and  power; — declaratively,  in  the  express  acknowledg- 
ment of  it  with  praise.  Herein,  therefore,  doth  the  solemn  worship 
of  God  in  the  sanctuary  above  consist, — setting  aside  only  the  imme- 
diate actings  of  Christ  in  his  intercession.  It  is  a  glorious,  express 
acknowledgment  of  the  wisdom,  love,  goodness,  grace,  and  power  of 
God,  in  the  redemption,  sanctification,  and  salvation  of  the  church 
by  Jesus  Christ,  with  a  continual  ascription  of  all  divine  honour  unto 
him  in  the  way  of  praise.  For  the  manner  of  its  performance,  our 
present  light  into  it  is  but  dark  and  obscure.  Some  things  have  an 
evidence  in  them.     As, — 

\st,  That  there  is  nothing  carnal  in  it,  or  such  things  as  are  suited 
unto  the  fancies  and  imaginations  of  men.  In  the  thoughts  of  heaven, 
most  persons  are  apt  to  frame  images  in  their  minds  of  such  carnal 
things  as  they  suppose  they  could  be  delighted  withal.  But  they  are 
far  remote  from  the  worship  of  this  holy  assembly.  The  worship  of 
the  Gospel,  which  is  spiritually  glorious,  makes  a  nearer  approach  unto 
it  than  that  of  the  Temple,  which  was  outwardly  and  carnally  so. 

^dly,  It  is  not  merely  mental,  or  transacted  only  in  the  silent 
thoughts  of  each  individual  person;  for,  as  we  have  showed,  it  is 
the  worship  of  a  church  assembly  wherein  they  have  all  communion, 
and  join  in  the  performance  of  it.  We  know  not  well  the  way  and 
manner  of  communication  between  angels  and  the  spirits  of  just  men 
made  perfect.  It  is  expressed  in  the  Scripture  by  voices,  postures, 
and  gestures;  which,  although  they  are  not  of  the  same  nature  as 
absolutely  ours  are,  yet  are  they  really  significant  of  the  things  they 
would  express,  and  a  means  of  mutual  communication.  Yea,  I  know 
not  how  far  God  may  give  them  the  use  of  voice  and  words  whereby 
to  express  his  praise,  as  Moses  talked  with  Christ  at  his  transfigura- 
tion. Matt.  xvii.  3.  But  the  manner  of  it  is  such  as  whereby  the 
whole  assembly  above  do  jointly  set  forth  and  celebrate  the  praises 
of  God.     And  the  glory  hereof  consisteth  in  three  things. 

[1.]  The  blessed  and  beautiful  order  of  all  things  in  that  sanctuary. 
Job  describes  the  grave  beneath  to  be  a  "  place  without  any  order, 
and  where  the  light  is  as  darkness,"  chap.  x.  22.  All  above  is  order 
and  light, — every  person  and  thing  in  its  proper  place  and  exercise. 
1st,  Heaven  itself  is  a  temple,  a  sanctuary,  made  so  by  the  especial 
presence  of  God,  and  the  ministration  of  Christ  in  the  tabernacle  of 
his  human  nature.  2dly,  God  is  on  the  throne  of  grace,  gloriously 
exalted  on  the  account  of  his  grace,  and  for  the  dispensation  of  it 
To  the  saints  above  he  is  on  the  throne  of  grace,  in  that  they  are  in 
the  full  enjoyment  of  the  effects  of  his  grace,  and  do  give  glory  unto 


HIS  MEDIATORIAL  OFFICE  IN  HEAVEN.  267 

him  on  the  account  thereof.  He  is  so,  also,  with  respect  unto  the 
church  here  below,  in  the  continual  communications  of  gi'ace  and 
mercy  through  Christ.  8dly,  The  Lord  Christ,  in  his  human  nature, 
is  before  the  throne,  acting  his  mediatory  ofEce  and  power  in  behalf 
of  the  church.  4thl^,  All  the  holy  angels,  in  the  various  orders  and 
degrees  of  their  ministration,  are  about  the  throne  continually.  So 
— 5thly,  Are  the  spirits  of  just  men  made  perfect,  in  the  various 
measures  of  light  and  glory.  And  these  thmgs  were  obscurely  re- 
presented in  the  order  of  the  church  at  its  first  erection  in  the  wilder- 
ness; for  the  ordinances  of  God  among  them  were  patterns  or  figures 
of  heavenly  things,  Heb.  ix.  23.  (Is^,)  In  the  midst  was  the  taber- 
nacle or  sanctuary, — which  represented  the  sanctuary  or  temple  above. 
{2dly,)  In  the  most  holy  place  were  the  a7-k  and  mercy-seat, — repre- 
sentatives of  the  throne  of  grace.  (Sdly,)  The  m,inistry  of  the  high 
priest, — a  type  of  the  ministry  of  Christ.  {4!thly,)  The  Levites,  who 
attended  on  the  priest,  did  represent  the  ministry  of  angels  attending 
on  Christ  in  the  discharge  of  his  office.  And,  {5thly,)  Round  about 
them  were  the  tribes  in  their  order. 

[2.]  In  the  fall,  clear  apprehensions  which  all  the  blessed  ones 
have  of  the  glory  of  God  in  Christ,  of  the  work  and  effects  of  his  wis- 
dom and  grace  towards  mankind.  These  are  the  foundation  of  all  di- 
vine worship.  And  because  our  conceptions  and  apprehensions  about 
them  are  dark,  low,  obscure,  and  inevident,  our  worship  is  weak  and 
imperfect  also.  But  all  is  open  unto  the  saints  above.  We  are  in 
the  dust,  the  blood,  the  noise  of  the  battle ;  they  are  victoriously  at 
peace,  and  have  a  perfect  view  of  what  they  have  passed  through,  and 
what  they  have  attained  unto.  They  are  come  to  the  springs  of  life 
and  light,  and  are  filled  with  admiration  of  the  grace  of  God  in  them- 
selves and  one  another.  What  they  see  in  God  and  in  Jesus  Christ, 
what  they  have  experience  of  in  themselves,  what  they  know  and 
learn  from  others,  are  all  of  them  inconceivable  and  inexpressible.  It 
is  well  for  us,  if  we  have  so  much  experience  of  these  things  as  to  see 
a  real  glory  in  the  fulness  and  perfection  of  them.  The  apprehensions 
by  sight,  without  mixture  of  unsteadiness  or  darkness,  without  the 
alloy  of  fears  or  temptations,  with  an  ineffable  sense  of  the  things 
themselves  on  their  hearts  or  minds,  are  the  springs  or  motives  of  the 
holy  worship  which  is  in  heaven. 

[3.]  In  the  glorious  manner  of  the  performance  of  it.  Now, 
whereas  it  ariseth  from  sight  and  present  enjoyment,  it  must  consist 
in  a  continual  ascription  of  glory  and  praise  unto  God ;  and  so  it  is 
described  in  the  Scripture.  See  Rev.  iv.  9-11,  with  Isa.  vL  8.  And 
how  little  a  portion  of  the  glory  of  these  things  is  it  that  we  can 
apprehend ! 

3.  In  this  solemn  assembly  before  the  throne  of  grace,  the  Lord 


258  THE  PERSON  OF  CHRIST. 

Jesus  Christ — tlie  great  High  Priest — doth  represent  and  render  ac- 
ceptable unto  God  the  worshii)  of  the  church  here  below.  So  it  is 
expressed,  Eev.  viii.  3,  4,  "  And  another  angel  came  and  stood  at 
the  altar,  having  a  golden  censer;  and  there  was  given  unto  him  much 
incense,  that  he  should  offer  it  with  the  prayers  of  all  saints  upon 
the  golden  altar  which  was  before  the  thi'one.  And  the  smoke  of  the 
incense  which  came  with  the  prayers  of  the  saints,  ascended  up  before 
God  out  of  the  angel's  hand."  It  is  a  representation  of  the  high 
priest  burning  incense  on  the  golden  altar  on  the  day  of  atonement, 
when  he  entered  into  the  most  holy  place ;  for  that  altar  was  placed 
just  at  the  entrance  of  it,  directly  before  the  ark  and  mercy-seat,  re- 
presenting the  throne  of  God.  This  angel,  therefore,  is  our  High 
Priest;  none  else  could  approach  that  altar,  or  offer  incense  on  it,  the 
smoke  whereof  was  to  enter  into  the  holy  place.  And  the  "  prayers 
of  all  saints  "  is  a  synecdochical  expression  of  the  whole  worship  of  the 
church.  And  this  is  presented  before  the  throne  of  God  by  this  High 
Priest.  And  it  is  not  said  that  their  praters  came  unto  the  throne 
of  God,  but  the  smoke  of  the  incense  out  of  the  hand  of  the  angel  did 
so ;  for  it  is  the  incense  of  the  intercession  of  Christ  alone  that  gives 
them  their  acceptance  with  God.  Without  this,  none  of  our  prayers, 
praises,  or  thanksgivings,  would  ever  have  access  into  the  presence  of 
God,  or  unto  the  throne  of  grace.  Blessed  be  God  for  this  relief, 
under  the  consideration  of  the  weakness  and  imperfection  of  them  ! 
Wherefore,  in  him  and  by  him  alone  do  we  represent  all  our  desires, 
and  prayers,  and  whole  worship  to  God.  And  herein,  in  all  our  wor- 
ship, do  we  ourselves  "  enter  into  the  most  holy  place,"  Heb.  x.  19. 
We  do  it  not  merely  by  faith,  but  by  this  especial  exercise  of  it,  in 
putting  our  prayers  into  the  hand  of  this  High  Priest. 

There  are  three  things  in  all  our  worship  that  would  hinder  its  ac- 
cess unto  God,  and  acceptance  with  him,  as  also  keep  off  comfort  and 
peace  from  our  consciences.  The  first  is.  The  sin  or  iniquity  that 
cleaves  unto  it;  secondly.  The  weakness  or  imperfection  that  at  best 
is  in  it ;  and,  thirdly,  The  unworthiness  of  the  persons  by  whom  it  is 
performed.  With  reference  unto  these  things  the  Law  could  never 
consummate  or  perfect  the  consciences  of  them  that  came  unto  God 
by  the  sacrifices  of  it.  But  there  are  three  things  in  the  sacerdotal 
ministration  of  Christ  that  remove  and  take  them  all  away,  whereon 
we  have  access  with  boldness  unto  God.  And  they  are — (1.)  The  in- 
fluence of  his  oblation ;  (2.)  The  efficacy  of  his  intercession ;  and,  (3.) 
The  dignity  of  his  person.  Through  the  first  of  these  he  bears  and 
takes  away  all  the  iniquity  of  our  holy  things,  as  Aaron  did  typically 
of  old,  by  virtue  of  the  plate  of  gold  with  the  name  of  God  (a  figure 
of  Christ)  on  his  forehead,  Exod.  xxviii.  36-38.  He  hath  made  atone- 
ment for  them  in  the  blood  of  his  oblation,  and  they  appear  not  in 


HIS  MEDIATORIAL  OFFICE  IN  HEAVEN.  259 

the  presence  of  God.  Through  the  second,  or  the  efficacy  of  his  in- 
tercession, he  gives  acceptance  unto  our  prayers  and  holy  worship, 
with  power  and  prevalency  before  God.  For  this  is  that  incense 
whose  smoke  or  sweet  perfume  comes  up  with  the  prayers  of  all  saints 
unto  the  throne  of  God.  Through  the  third,  or  the  dignity  of  his 
person,  wherein  he  appears  as  the  representative  of  his  whole  mystical 
body,  he  takes  away  from  our  consciences  that  sense  of  our  own  vile- 
ness  and  unworthiness  which  would  not  suffer  us  to  approach  with 
boldness  unto  the  throne  of  grace.  In  these  things  consists  the  life 
of  the  worship  of  the  church, — of  all  believers;  without  which,  as  it 
would  not  be  acceptable  unto  God,  so  we  could  have  neither  peace 
nor  consolation  in  it  ourselves. 

4.  Herein  hath  the  church  that  is  triumphant  communion  with 
that  which  is  yet  militant.  The  assembly  above  have  not  lost  their 
concernment  in  the  church  here  below.  As  we  rejoice  in  their  glory, 
safety,  and  happiness,  that  having  passed  through  the  storms  and 
tempests,  the  temptations,  sufferings,  and  dangers,  of  this  life  and 
world,  they  are  harboured  in  eternal  glory,  unto  the  praise  of  God  in 
Christ ;  so  are  they  full  of  affections  towards  their  brethren  exercised 
with  the  same  temptations,  difficulties,  and  dangers,  which  they  have 
passed  through,  with  earnest  desires  for  their  deliverance  and  safety 
Wherefore,  when  they  behold  the  Lord  Jesus  Christ,  as  the  great 
high  priest  over  the  house  of  God,  presenting  their  prayers,  with  all 
their  holy  worship  unto  him,  rendering  them  acceptable  by  the  in- 
cense of  his  own  intercession,  it  fills  them  with  satisfaction,  and  con- 
tinually excites  them  unto  the  assignation  of  praise,  and  glory,  and 
honour  unto  him.  This  is  the  state  of  the  saints  above,  with  respect 
unto  the  church  here  below.  This  is  all  which  may  be  herein  ascribed 
unto  them ;  and  this  may  safely  be  so.  What  some  have  fancied  about 
their  own  personal  intercession,  and  that  for  particular  persons,  is  de- 
rogatory unto  the  honour  of  Jesus  Christ,  and  inconsistent  with  their 
present  condition ;  but  in  these  things  consists  their  communion  with 
the  church  here  below.  A  love  they  have  unto  it,  from  then  union 
with  it  in  the  same  mystical  body,  Eph.  i.  10.  A  sense  they  have  of 
its  condition,  from  the  experience  they  had  of  it  in  the  days  of  their 
flesh.  A  great  concernment  they  have  for  the  glory  of  God  in  them, 
and  a  fervent  desire  of  their  eternal  salvation.  They  know  that  with- 
out them  they  shall  not  be  absolutely  consummate,  or  made  perfect 
in  their  whole  persons,  Eev.  vi.  11  In  this  state  of  things  they  con- 
tinually behold  the  Lord  Jesus  Christ  presenting  their  prayers  before 
the  throne  of  grace, — making  intercession  for  them, — appearing  to 
plead  their  cause  against  all  their  adversaries, — transacting  all  their 
affairs  in  the  presence  of  God, — taking  care  of  their  salvation,  that 
not  one  of  them  shall  perish.  This  continually  fills  them  with  a  holy 
VOL.  I.— 25 


260  THE  PERSON  OF  CHRIST. 

satisfaction  and  complacency,  and  is  a  gi'eat  part  of  the  subject-matter 
of  their  incessant  praises  and  ascriptions  of  glory  unto  him.  Herein 
lies  the  concernment  of  the  church  above  in  that  here  below ;  this  is 
the  communion  that  is  between  them,  whereof  the  person  of  Christ, 
in  the  discharge  of  his  office,  is  the  bond  and  centre. 

5.  There  is  herein  a  full  manifestation  made  of  the  wisdom  of 
God,  in  all  the  holy  institutions  of  the  tabernacle  and  temple  of  old. 
Herein  the  veil  is  fully  taken  off  from  them,  and  that  obscure  repre- 
sentation of  heavenly  things  is  brought  forth  unto  light  and  glory. 
It  is  true,  this  is  done  unto  a  great  degree  in  the  dispensation  of  the 
Gospel.  By  the  coming  of  Christ  in  the  flesh,  and  the  discharge  of 
his  mediatory  office  in  this  world,  the  substance  of  what  they  did  pre- 
figure is  accomphshed;  and  in  the  revelations  of  the  Gospel  the 
nature  and  end  of  them  is  declared.  Howbeit,  they  extended  their 
signification  also  unto  things  within  the  veil,  or  the  discharge  of  the 
priestly  office  of  Christ  in  the  heavenly  sanctuary,  Heb.  ix.  24. 
Wherefore,  as  we  have  not  yet  a  perfection  of  light  to  understand 
the  depth  of  the  mysteries  contained  in  them;  so  themselves  also 
were  not  absolutely  fulfilled  until  the  Lord  Christ  discharged  his 
office  in  the  holy  place.  This  is  the  glory  of  the  pattern  which  God 
showed  unto  Moses  in  the  mount,  made  conspicuous  and  evident  unto 
all.  Therein  especially  do  the  saints  of  the  Old  Testament,  who  were 
exercised  all  their  days  in  those  typical  institutions  whose  end  and 
design  they  could  not  comprehend,  see  the  manifold  wisdom  and 
goodness  of  God  in  them  all,  rejoicing  in  them  for  evermore. 

6.  All  that  the  Lord  Christ  receives  of  the  Father  on  the  account 
of  this  holy  interposition  and  mediation  for  the  church,  he  is  endowed 
with  sovereign  authority  and  almighty  power  in  himself  to  execute 
and  accomplish.  Therefore  is  he  said,  as  a  priest,  to  be  "  made  higher 
than  the  heavens;"  and  as  a  "  priest  to  sit  down  at  the  right  hand  of 
the  Majesty  on  high,"  Heb.  viii.  1.  This  glorious  pov/er  doth  not 
immediately  belong  unto  him  on  the  account  of  his  sacerdotal  office, 
but  it  is  that  qualification  of  his  person  which  is  necessary  unto  the 
effectual  discharge  of  it.  Hence  it  is  said  of  him,  that  he  should 
"  bear  the  glory,"  and  "  sit  and  rule  upon  his  throne,"  and  should  be 
"  a  priest  upon  his  throne,"  Zech.  vi.  13.  A  throne  is  insigne  regium, 
and  properly  belongs  unto  Christ  with  respect  unto  his  kingly  office, 
Heb.  i.  8,  9.  Howbeit  the  power  accompanying  and  belonging  unto 
his  throne  being  necessary  unto  the  effectual  discharge  of  his  priestly 
office,  as  he  sits  and  rules  on  his  throne,  so  it  is  said  that  he  is  a 
"  priest  on  his  throne  "  also. 

This  is  one  instance  of  the  present  state  of  Christ  in  heaven,  and  \ 
of  the  work  which  he  doth  there  perform,  and  the  only  instance  I 
shall  insist  upon.     He  was  made  a  priest  "  after  the  power  of  an  end- 


HIS  MEDIATORIAL  OFFICE  IN  HEAVEN.  261 

less  life/' — the  life  which  he  now  leads  in  heaven ; — and  "  lives  for 
ever  to  make  intercession  for  us."  He  was  dead,  but  is  alive,  and 
lives  for  evermore,  and  hath  the  keys  of  hell  and  death, — all  power 
over  the  enemies  of  his  church.  God  on  a  throne  of  grace ; — Christ, 
the  high  priest,  so  on  his  right  hand  in  glory  and  power  as  yet  to  be 
"before  the  throne"  in  the  virtue  of  his  sacerdotal  office,  with  the 
whole  concernment  of  the  church  on  his  hand,  transacting  all  things 
with  God  for  them; — all  the  holy  angels  and  the  "  spirits  of  just  men 
made  perfect"  encompassing  the  throne  with  continual  praises  unto 
God,  even  the  Father,  and  him,  on  the  account  of  the  work  of  infinite 
wisdom,  goodness,  and  grace,  in  his  incarnation,  mediation,  and  salva- 
tion of  the  church  thereby ; — himself  continuing  to  manage  the  cause  of 
the  whole  church  before  God,  presenting  all  their  prayers  and  services 
unto  him  perfumed  with  his  own  intercession, — is  that  resemblance 
of  heaven  and  its  present  glory  which  the  Scripture  offers  unto  us. 
But,  alas !  how  weak,  how  dark,  how  low,  are  our  conceptions  and  ap- 
prehensions of  these  heavenly  things !  We  see  yet  as  through  a  glass 
darkly,  and  know  but  in  part.  The  time  is  approaching  when  we 
shall  see  these  things  "  with  open  face,"  and  know  even  as  we  are 
known.  The  best  improvement  we  can  make  of  this  prospect,  whilst 
faith  supplies  the  place  of  future  sight,  is  to  be  stirred  up  thereby  anto 
holy  longings  after  a  participation  in  this  glory,  and  constant  diligence 
in  that  holy  obedience  whereby  we  may  arrive  thereunto. 

What  remaineth  yet  to  be  spoken  on  this  subject  hath  respect  unto 
these  two  ensuing  propositions: — 

1.  All  the  effects  of  the  offices  of  Christ,  internal,  spiritual,  and 
eternal,  in  grace  and  glory, — all  external  fruits  of  their  dispensation 
in  providence  towards  the  church  or  its  enemies, — are  wrought  by 
divine  power;  or  are  the  effects  of  an  emanation  of  power  from  God. 
They  are  all  wrought  "  by  the  exceeding  greatness  of  his  power,"  even 
as  he  wrought  in  Christ  himself  when  he  raised  him  from  the  dead, 
Eph.  i.  19.  For  all  the  outward  works  of  God,  such  as  all  these  are, 
which  are  wrought  in  and  for  the  church,  are  necessarily  immediate 
effects  of  divine  power, — nor  can  be  of  another  nature. 

2.  Upon  supposition  of  the  obedience  of  Christ  in  this  life,  and  the 
atonement  made  by  his  blood  for  sin,  with  his  exaltation  thereon, 
there  is  nothing  in  any  essential  property  of  the  nature  of  God, — no- 
thing in  the  eternal,  unchangeable  law  of  obedience, — to  hinder  but 
that  God  miffht  work  all  these  things  in  us  unto  his  own  honour  and 
glory,  in  the  eternal  salvation  of  the  church  and  the  destruction  of 
all  its  enemies,  without  a  continuance  of  the  administration  of  the 
offices  of  Christ  in  heaven,  and  all  that  sacred  solemnity  of  worship 
wherewith  it  is  accompanied. 

These  things  being  certain  and  evident,  we  may  inquire  thereon, 


262  THE  PERSON  OF  CHRIST. 

whence  it  is  that  God  bath  ordered  the  continuation  of  all  these 
things  in  heaven  above,  seeing  these  ends  might  have  been  accom- 
phshed  without  them,  by  immediate  acts  of  divine  power. 

The  great  "works  of  the  Lord  are  sought  out  of  them  that  have 
pleasure  in  them,"  Ps.  cxi.  2,  This,  therefore,  being  a  great  work  of 
God,  which  he  hath  wrought  and  revealed  unto  us,  especially  in  the 
effects  and  fruits  of  it,  and  that  for  the  manifestation  of  his  wisdom 
and  grace,  it  is  our  duty  to  inquire  into  it  with  all  humble  diligence ; 
"■  for  those  things  which  are  revealed  belong  unto  us  and  our  chil- 
dren," that  we  may  do  the  will  of  God  for  our  good.     Wherefore, — 

(1.)  God  would  have  it  so, /or  the  manifestation  of  his  own  glory. 
This  is  the  first  great  end  of  all  the  works  of  God.  That  it  is  so  is  a 
fundamental  principle  of  our  religion.  And  how  his  works  do  glorify 
him  is  our  duty  to  inquire.  The  essential  glory  of  God  is  always  the 
same, — eternal  and  immutable.  It  is  the  being  of  God,  with  that  re- 
spect which  all  creatures  have  unto  it.  For  glory  adds  a  supposition 
of  relation  unto  being.  But  the  manifestations  of  his  glory  are  vari- 
ous, according  to  the  pleasure  of  his  will.  Wherefore,  that  which  he 
chooseth  to  manifest  his  glory  in  and  by  at  one  time,  he  may  cease 
from  using  it  unto  that  end  at  another  ;  for  its  being  a  means  of  the 
manifestation  of  his  glory  may  depend  on  such  circumstances,  such  a 
state  of  things,  which  being  removed,  it  ceaseth  to  be.  So  of  old  he 
manifested  and  represented  his  glory  in  the  tabernacle  and  temple, 
and  the  holy  pledges  of  his  presence  in  them,  and  was  glorified  in  all 
the  worship  of  the  Law.  But  now  he  ceaseth  so  to  do,  nor  is  any 
more  honoured  by  the  services  and  ceremonies  of  religion  therein  pre- 
scribed. If  the  whole  structure  of  the  temple  and  all  its  beautiful 
se^rices  were  now  in  being  on  the  earth,  no  glory  would  redound  unto 
God  thereby, — he  would  receive  none  from  it.  To  expect  the  glory 
of  God  in  them  would  be  a  high  dishonour  unto  him.  And  God  may  at 
any  time  begin  to  manifest  his  glory  by  such  ways  and  means  as  he  did 
not  formerly  make  use  of  unto  that  purpose.  So  is  it  with  all  Gospel 
ordinances:  which  state  will  be  continued  unto  the  consummation 
of  all  things  here  below,  and  no  longer;  for  then  shall  they  all  cease, 
— God  will  be  no  more  glorified  in  them  or  by  them.  So  hath  God 
chosen  to  glorify  himself  in  heaven  by  this  administration  of  all  things 
in  and  by  Jesus  Christ ;  whereunto  also  there  is  an  end  determined. 

And  in  the  continuance  of  this  holy  worship  in  the  sanctuary  above, 
God  doth  manifest  his  glory  on  many  accounts,  and  resteth  therein. 
First,  he  doth  it  in  and  unto  the  saints  who  departed  this  life  under 
the  Old  Testament.  They  came  short  in  glory  of  what  they  now 
enter  into  who  die  in  the  faith  of  our  Lord  Jesus  Christ.  For — not 
to  dispute  about  nor  determine  positively,  what  was  their  state  and 
condition  before  the  ascension  of  Christ  into  heaven,  or  what  was  the 


HIS  MEDIATORIAL  OFFICE  IN  HEAVEN.  263 

nature  of  the  blessed  receptacle  of  tlieir  souls — it  is  manifest  that 
they  did  not,  they  could  not,  behold  the  glory  of  God,  and  the  accom- 
phshment  of  the  mystery  of  his  wisdom  and  will,  in  Jesus  Christ ;  nor 
was  it  perfectly  made  known  unto  them.  Whatever  were  their  rest, 
refreshment,  and  blessedness, — whatever  were  their  enjoyments  of  the 
presence  of  God;  yet  was  there  no  thi-one  of  grace  erected  in  heaven, — 
no  High  Priest  appearing  before  it, — no  Lamb  as  it  had  been  slain, — 
no  joint  ascription  of  glory  unto  him  that  sits  on  the  throne,  and  the 
Lamb,  for  ever ;  God  "  having  provided  some  better  thing  for  us,  that 
they  without  us  should  not  be  made  perfect."     See  Eph.  iii.  9,  10. 

This  was  that,  and  this  was  that  alone,  so  far  as  in  the  Scripture  it 
is  revealed,  wherein  they  came  short  of  that  glory  which  is  now  en- 
joyed in  heaven.  And  herein  consists  the  advantage  of  the  saints 
above  them,  wJio  now  die  in  faith.  Their  state  in  heaven  was  suited 
unto  their  faith  and  worship  on  the  earth.  They  had  no  clear,  dis- 
tinct knowledge  of  the  incarnation  and  mediatory  office  of  Christ  by 
their  revelations  and  services ;  only  they  believed  that  the  promise 
of  deliverance,  of  grace  and  mercy,  should  be  in  and  by  him  accom- 
phshed.  Their  reception  into  heaven — that  which  they  were  made 
meet  and  prepared  for  by  their  faith  and  worship — was  suited  there- 
unto. They  had  a  blessed  rest  and  happiness,  above  what  we  can 
comprehend  ;  for  who  knows  what  it  is  to  be  in  the  glorious  presence 
of  God,  though  at  the  greatest  distance  ?  They  were  not  immediately 
surjDrised  with  an  appearance  of  that  glory  which  they  had  no  distinct 
apprehensions  of  in  this  world.  Neither  they  nor  the  angels  knew 
clearly  either  the  sufferings  of  Christ  or  the  glory  that  should  ensue. 
But  they  saw  and  knew  that  there  was  yet  something  farther  to  be 
done  in  heaven  and  earth,  as  yet  hid  in  God  and  the  counsels  of  his 
will,  for  the  exaltation  of  his  glory  in  the  complete  salvation  of  the 
church.  This  they  continued  waiting  for  in  the  holy  place  of  their  re- 
freshment above.  Faith  gave  them,  and  it  gives  us,  an  entrance  into  the 
presence  of  God,  and  makes  us  meet  for  it.  But  what  they  immedi- 
ately enjoyed  did  not  in  its  whole  kind  exceed  what  their  faith  directed 
unto.  No  more  doth  ours.  Wherefore  they  were  not  prepared  for  a 
view  of  the  present  glory  of  heaven ;  nor  did  enjoy  it.  But  the  saints 
under  the  New  Testament,  who  are  clearly  instructed  by  the  Gospel 
in  the  mysteries  of  the  incarnation  and  mediation  of  Christ,  are,  by 
their  faith  and  worship,  made  meet  for  an  immediate  entrance  into 
this  glory.  This  they  long  for,  this  they  expect  and  are  secured  of, 
from  the  prayei  of  our  Saviour  ; — that  they  be,  when  they  leave  this 
world,  where  he  is  to  behold  his  glory. 

But  now,  upon  the  entrance  of  Christ  into  the  heavenly  sanctuary, 
all  those  holy  ones  were  admitted  into  the  same  glory  with  what  the 
saints  under  the  New  Testament  do  enjoy.     Hereon  with  open  face 


264  THE  PERSON  OF  CHRIST. 

they  behold  the  use  and  end  of  those  typical  services  and  ordinances 
wherein  these  things  were  shadowed  out  unto  them.  No  heart  can 
conceive  that  ineffable  addition  of  glory  which  they  received  hereby. 
The  mystery  of  the  wisdom  and  grace  of  God  in  their  redemption 
and  salvation  by  Christ  was  now  fully  represented  unto  them;  what 
they  had  prayed  for,  longed  for,  and  desired  to  see  in  the  days  of  their 
flesh  on  the  earth,  and  waited  for  so  long  in  heaven,  was  now  glori- 
ously made  manifest  unto  them.  Hereon  did  glorious  light  and 
blessed  satisfaction  come  into  and  upon  all  those  blessed  souls,  who 
died  in  the  faith,  but  had  not  received  the  promise, — only  beheld  it 
afar  off.  And  hereby  did  God  greatly  manifest  his  o^vn  gloiy  in  them 
and  unto  them ;  which  is  the  first  end  of  the  continuation  of  this  state 
of  things  in  heaven.  This  makes  me  judge  that  the  season  of  Christ's 
entrance  into  heaven,  as  the  holy  sanctuary  of  God,  was  the  greatest 
instance  of  created  glory  that  ever  was  or  ever  shall  be,  unto  the  con- 
summation of  all  things.  And  this,  as  for  other  reasons,  so  because 
all  the  holy  souls  who  had  departed  in  the  faith  from  the  foundation 
of  the  world,  were  then  received  into  the  glorious  lio-ht  of  the  counsels 
of  God,  and  knowledge  of  the  effects  of  his  grace  by  Jesus  Christ. 

Want  of  a  due  apprehension  of  the  truth  herein  hath  caused  many,] 
especially  those  of  the  Church  of  Rome,  to  follow  after  vain  imagi- 
nations about  the  state  of  the  souls  of  the  faithful,  departed  under  the 
Old  Testament.  Generally,  they  shut  them  up  in  a  subterranean  j 
limbus,  whence  they  were  delivered  by  the  descent  of  Christ.  But] 
it  is  contrary  unto  all  notions  and  revelations  of  the  respect  of  God 
unto  his  people — contrary  to  the  life  and  nature  of  faith — that  those 
who  have  passed  through  their  course  of  obedience  in  this  world,  and 
finished  the  work  given  unto  them,  should  not  enter,  upon  their  depar- 
ture, into  blessed  rest  in  the  presence  of  God.  Take  away  the  persuasion  I 
hereof,  and  the  whole  nature  of  faith  is  destroyed.  But  into  the  fulness  j 
of  present  glory  they  could  not  be  admitted ;  as  hath  been  declared. 

Moreover,  God  hereby  manifests  his  glory  unto  the  holy  angels* 
themselves.  Those  things  wherein  it  doth  consist  were  hid  in  himself 
even  from  them,  from  the  foundation  of  the  world, — hidden  in  the 
holy  counsels  of  his  will,  Eph.  iii.  9.  Wherefore  unto  these  "  princi- 
palities and  powers  in  heavenly  places  the  manifold  wisdom  of  God 
was  made  known  by  the  church,"  verse  10.  The  church  being  re- 
deemed by  the  blood  of  Christ,  and  himself  thereon  exalted  in  this 
glory,  they  came  to  know  the  "  manifold  wisdom  of  God "  by  the 
effects  of  it ;  which  before  they  earnestly  desired  to  look  into,  1  Peter 
i.  1 2.  Hereby  is  all  the  glory  of  the  counsels  of  God  in  Christ  made 
conspicuous  unto  them ;  and  they  receive  themselves  no  small  advance- 
ment in  gloiy  thereby.  For  in  the  present  comprehension  of  the  mind 
of  God,  and  doing  of  his  will,  doth  vheir  blessedness  consist. 


HIS  MEDIATORIAL  OFFICE  IN  HEAVEN.  265 

■  Heaven  itself  was  not  wliat  it  is,  before  the  entrance  of  Christ  into 
the  sanctuary  for  the  administration  of  his  office.  Neither  the  saints 
departed  nor  the  angels  themselves  were  participant  of  that  glory 
which  now  they  are.  Neither  yet  doth  this  argue  any  defect  in  hea- 
ven, or  the  state  thereof  in  its  primitive  constitution ;  for  the  per- 
fection of  any  state  hath  respect  unto  that  order  of  things  which  it  is 
originally  suited  unto.  Take  all  things  in  the  order  of  the  first  crea- 
tion, and  with  respect  thereunto  heaven  was  perfect  in  glory  from  the 
beginning.  Howbeit  there  was  still  a  relation  and  regard  in  it  unto 
the  church  of  mankind  on  the  earth,  which  was  to  be  translated 
thither.  But  by  the  entrance  of  sin  all  this  order  was  disturbed,  and 
aU  this  relation  was  broken.  And  there  followed  thereon  an  imper- 
fection in  the  state  of  heaven  itself ;  for  it  had  no  longer  a  relation 
unto,  or  commujiion  with,  them  on  earth,  nor  was  a  receptacle  meet 
for  men  who  were  sinners  to  be  received  into.  Wherefore,  by  the 
"  blood  of  the  cross,"  God  "  reconciled  all  things  unto  himself,  whether 
they  be  things  in  earth,  or  things  in  heaven,"  Col.  i.  20, — or  gathered 
all  things  into  one  in  him,  "both  which  are  in  heaven,  and  which  are 
on  earth,"  Eph.  i.  10.  Even  the  things  in  heaven  so  far  stood  in 
need  of  a  reconciliation,  as  that  they  might  be  gathered  together  in 
one  with  the  things  on  earth ;  the  glory  whereof  is  manifested  in  this 
heavenly  ministration.  And  the  apostle  affirms  that  the  "  heavenly 
things  themselves"  were  purified  by  the  sacrifice  of  Christ,  Heb.  ix.  23. 
Not  that  they  were  actually  defiled  in  themselves,  but  without  this 
purification  they  were  not  meet  for  the  fellowship  of  this  mystery  in 
the  joint  worship  of  the  whole  society  in  heaven  and  earth,  by  Jesus 
Christ.  Hence,  therefore,  theie  is  a  continual  manifestation  of  the 
glory  of  God  unto  the  angels  themselves.  They  behold  his  manifold 
wisdom  and  grace  in  the  blessed  effects  of  it,  which  were  treasured  up 
in  the  holy  counsels  of  his  will  from  eternity.  Hereby  is  their  own 
light  and  blessedness  advanced,  and  they  are  filled  with  admirations 
of  God,  ascribing  praise,  honour,  and  glory  unto  hiin  for  evermore ; 
for  the  beholding  of  the  mystery  of  the  wisdom  of  God  in  Christ, 
which  is  here  so  despised  in  the  dispensation  of  the  Gospel,  is  the 
principal  part  of  the  blessedness  of  the  angels  in  heaven,  which  fills 
them  with  eternal  delight,  and  is  the  ground  of  their  ascribing  praise 
and  glory  unto  him  for  evermore. 

This  is  that  manifestative  glory  wherewith  God  satisfieth  himself, 
until  the  end  determined  shall  be.  On  the  account  hereof  he  doth 
and  will  bear  with  things  m  this  world,  unto  the  appointed  season. 
For  whilst  the  creation  is  in  its  present  posture,  a  revenue  of  glory 
must  be  taken  out  of  it  for  God ;  and  longer  than  that  is  done  it  can- 
not be  continued.  But  the  world  is  so  full  of  darkness  and  confusion, 
of  sin  and\vickedness,  of  enmityagainst  God, — is  so  given  up  tovillany, 


26^  THE  PERSON  OF  CHRIST. 

unto  all  the  ways  whereby  God  may  be  dishonoured, — that  there  is 
little  or  no  appearance  of  any  revenue  of  glory  unto  him  from  it. 
Were  it  not  on  the  secret  account  of  divine  wisdom,  it  would  quickly 
receive  the  end  of  Sodom  and  Gomorrah.  The  small  remnant  of  the 
inheritance  of  Christ  is  shut  up  in  such  obscurity,  that,  as  unto  visi- 
ble appearance  and  manifestation,  it  is  no  way  to  be  laid  in  the 
balance  against  the  dishonour  that  is  done  unto  him  by  the  whole 
world.  But  whilst  things  are  in  this  posture  here  below,  God  hath 
a  solemn  honour,  glory,  and  worship  above,  in  the  presence  of  all  his 
holy  ones;  wherein  he  resteth  and  takes  pleasure.  In  his  satisfaction 
herein  he  will  continue  things  in  this  world  unto  all  the  ends  of  his 
wisdom,  goodness,  righteousness,  and  patience,  let  it  rage  in  villany 
and  wickedness  as  it  pleaseth.  And  so,  when  any  of  the  saints  who 
are  wearied,  and  even  worn  out,  with  the  state  of  things  in  this  world, 
and,  it  may  be,  understand  not  the  grounds  of  the  patience  of  God,  do 
enter  into  this  state,  they  shall,  unto  their  full  satisfaction,  behold  that 
glory  which  abundantly  compensates  the  present  dishonour  done  to 
God  here  below. 

(2.)  This  state  of  things  is  continued  for  the  glory  of  Christ  him- 
self. The  office  of  Mediator  was  committed  by  God  the  Father  unto 
his  only-begotten  Son, — no  other  being  able  to  bear  or  discharge  it. 
See  Isa.  ix.  6  ;  Ilev.  v.  1-5.  But  in  the  discharge  of  this  office  it 
was  necessary  he  should  condescend  unto  a  mean  and  low  condition, 
and  to  undergo  things  difficult,  hard,  and  terrible,  Phil.  ii.  6-8.  Such 
were  the  things  which  our  Lord  Jesus  Christ  underwent  in  this 
world ; — his  undergoing  of  them  being  necessary  unto  the  discharge  of 
his  office ;  yea,  it  consisted  therein.  Herein  was  he  exposed  unto  re- 
proach, contempt,  and  shame,  with  all  the  evils  that  Satan  or  the 
world  could  bring  upon  him.  And  besides,  he  was,  for  us  and  in  our 
stead,  to  undergo  the  "'  curse  of  the  law,"  with  the  greatest  of  terrors 
and  sorrows  in  his  soul,  until  he  gave  up  the  ghost.  These  things 
were  necessarv  unto  the  discharge  of  his  office,  nor  could  the  salva- 
tion  of  the  church  be  wrought  out  without  them.  But  do  we  think 
that  God  would  commit  so  glorious  an  office  unto  his  only  Son  to  be 
discharged  in  this  manner  only  ?  Let  it  be  granted  that  after  he  had 
so  accomplished  the  will  of  God  in  this  world,  he  had  himself  entered 
into  glory ;  yet  if  he  should  so  cease  the  administration  of  his  office, 
that  must  be  looked  on  as  the  most  afflictive  and  dolorous  that  ever 
was  undergone.  But  it  was  the  design  of  God  to  glorify  the  office 
itself,  as  an  effect  of  his  "wisdom,  and  himself  therein  ;  yea,  so  as  that 
the  very  office  itself  should  be  an  everlasting  honour  to  his  Son  as 
incarnate.  Unto  this  end  the  administration  of  it  is  continued  in 
glory  in  his  hand,  and  he  is  exalted  in  the  discharge  of  it.  For  this 
is  that  glory  which  he  prays  that  all  his  disciples  may  be  brought 


HIS  MEDIA.TOIIIAL  OFFICE  IN  HEAVEN.  267 

unto  him  to  behold.  The  time  between  his  ascension  and  the  end  of 
all  things  is  allotted  unto  the  glory  of  Christ  in  the  administration 
of  his  office  in  the  heavenly  sanctuary.  And  from  hence  doth  the 
apostle  prove  him,  "  as  a  high  priest,"  to  be  far  more  glorious  than 
those  who  were  called  unto  that  office  under  the  law,  Heb.  viii.  1-3. 
Herein  it  is  manifest  unto  angels  and  men,  how  glorious  a  thing  it  is 
to  be  the  only  king,  priest,  and  prophet  of  the  church.  Wherefore, 
as  it  behoved  Christ,  in  the  discharge  of  his  office,  to  suffer ;  so,  after 
his  sufferings  in  the  discharge  of  the  same  office,  he  was  to  enter  into 
his  glory,  Rev.  L  18. 

(3.)  God  hath  respect  herein  unto  those  who  depart  in  the  faith, 
in  their  respective  generations,  especially  those  who  died  betimes,  as 
the  apostles  and  primitive  Christians.  And  sundry  things  may  be 
herein  considered. 

[1.]  There  are  two  things  which  believers  put  a  great  price  and 
value  on  in  this  world,  and  which  sweeten  every  condition  unto  them. 
Without  them  the  world  would  be  a  noisome  dungeon  unto  them, 
nor  could  they  be  satisfied  with  a  continuance  therein.  The  one  ts 
the  service  of  Christ.  Without  an  opportunity  of  being  exercised 
herein,  they  could  not  abide  here  with  any  satisfaction.  They  who 
know  it  not  so  to  be,  are  under  the  power  of  worldly-mindedness. 
The  meanest  service  of  Christ  hath  refreshment  in  it.  And  as  to 
those  who  have  opportunities  and  abilities  for  great  instances  of  ser- 
vice, they  do  not  know  on  just  grounds,  nor  are  able  to  determine 
themselves,  whether  it  be  best  for  them  to  continue  in  their  service 
here  below,  or  to  enter  into  the  immediate  service  of  Christ  above ; — 
so  glorious,  so  excellent  is  it  to  be  usefully  serviceable  unto  the  Lord 
Jesus.  So  was  it  with  the  apostle,  Phil.  i.  21-26 ; — so  may  it  be  with 
others,  if  they  serve  him  in  the  same  spirit,  with  the  same  sincerity, 
though  their  ability  in  service  be  not  like  unto  his.  For  neither  had 
he  anything  but  what  he  received.  Again,  they  have  the  enjoyment 
of  Christ  in  the  ordinances  of  Gospel  worship.  By  these  means  do 
they  live, — in  these  things  is  the  life  of  their  souls. 

In  this  state  of  things  God  will  not  call  them  hence  unto  their  loss ; 
he  will  not  put  an  end  unto  these  privileges,  without  an  abundant 
recompense  and  advantage.  Whatever  we  enjoy  here,  yet  still  to 
depart  hence  and  to  be  with  Christ  shall  be  far  better,  Phil.  i.  23. 
For,— 

\st.  Although  service  ht'.re  below  shall  cease,  and  be  given  over  unto 
other  hands  who  are  to  have  their  share  herein ;  yet,  on  the  continu- 
ance of  this  state  of  things  in  heaven,  there  is  also  a  continuation  of 
service  u  nto  Christ,  in  a  way  inexpressibly  more  glorious  than  what  we 
ai'e  in  tliis  life  capable  of  Upon  their  admittance  into  this  state  of 
things  above,  they  are  before  the  throne  of  God,  and  serve  him  day 


268  THE  PERSON  OF  CHRIST. 

and  night  in  his  temple ;  and  he  that  sitteth  on  the  throne  shall  dwell 
among  them,  Rev.  vii.  15.  The  whole  state  of  the  glorious  worship 
of  God  before  described  is  here  respected ;  and  herein  is  a  continual 
service  performed  unto  him  that  sits  on  the  throne,  and  unto  the 
Lamb.  Wherefore  it  is  so  far  from  being  loss,  in  being  called  off  from 
service  here  below,  as  that,  in  point  of  service  itself,  it  is  an  incon- 
ceivable advancement. 

'2.dly,  The  enjoyment  of  Christ  in  and  by  the  ordinances  of  his 
worship,  is  the  immediate  fountain  and  spring  of  all  our  refreshments 
and  consolations  in  this  world,  Ps.  Ixxxvii.  7 ;  but  what  is  it  unto  the 
blessed  immediate  enjoyment  of  him  in  heaven  !  Hence  the  blessed- 
ness of  the  state  above  is  described,  by  being  with  Christ,  being  with 
Christ  for  ever, — in  the  presence  and  immediate  enjoyment  of  him. 
The  light  of  the  stars  is  useful  and  relieving  in  a  dark  night  as  we 
are  on  our  way ;  but  what  are  they  when  the  sun  ariseth  !  Will  any 
man  think  it  a  loss,  that,  upon  the  rising  of  the  sun,  they  shall  not 
enjoy  their  light  any  more,  though  in  the  night  they  knew  not  what 
to  have  done  without  it  ?  It  may  be  we  cannot  conceive  how  it  will 
be  best  for  us  to  foreg'^^^'Ve  use  of  sacraments,  ministry,  and  the 
Scripture  itself  But  all  the  virtue  of  the  streams  is  in  the  fountain ; 
and  the  immediate  enjoyment  of  Christ  unspeakably  exceeds  what- 
ever by  any  means  we  can  be  made  partakers  of  here  below. 

In  this  blessed  state  have  the  holy  apostles,  all  the  primitive  mar- 
tyrs and  believers,  from  the  time  of  their  dissolution,  enjoyed  fall  satis- 
faction and  solace,  in  the  glorious  assembly  above,  Rev.  vii.  15-17,  &c. 

[2.]  Hereby  there  is  a  continuation  of  communion  between  the 
church  ti'iumphant  above  and  that  yet  militant  here  below.  That 
there  is  such  a  communion  between  glorified  saints  and  behevers  in 
this  world,  is  an  article  of  faith.  Both  societies  are  but  one  church, 
one  mystical  body,  have  one  Head,  and  a  mutual  concernment  in  each 
other.  Yea,  the  spring  and  means  of  this  communion  is  no  small 
part  of  the  glory  of  the  Gospel.  For, — before  the  saints  under  the 
Old  Testament  had  the  mystery  of  the  glory  of  God  in  Christ,  with 
our  redemption  thereby,  revealed  unto  them,  in  the  way  before  de- 
clared,— this  communion  was  very  obscure ;  but  we  are  now  taken  into 
the  light  and  glory  of  it,  as  the  apostle  declares,  Heb.  xii.  22-24. 

I  know  some  have  perverted  the  notions  of  this  communion  unto 
idolatrous  superstition ;  and  so  have  all  other  truths  of  the  Gospel 
been  abused  and  wrested,  unto  the  destruction  of  the  souls  of  men ; — 
all  the  Scriptures  have  been  so  dealt  withal,  2  Pet.  iii.  1 6.  But  they 
deceived  themselves  in  this  matter, — the  truth  deceiveth  none.  Upon 
a  supposition  of  communion,  they  gathered  that  there  must  of  neces- 
sity be  an  immediate  comnmnication  between  them  above  and  us 
below.     And  if  so,  they  knew  no  way  for  it,  no  means  of  it,  but  by 


HIS  MEDIATORIAL  OFFICE  IN  HEAVEN.  269 

our  praying  unto  them,  and  tlieir  praying  for  us.  But  they  were 
under  the  power  of  their  o\vu  deceivings.  Communion  doth  not  re- 
quire immediate  mutual  communication,  unless  it  be  among  persons 
in  the  same  state,  and  that  in  such  acts  as  wherein  they  are  mutually 
assisting  and  helpful  unto  one  another.  But  our  different  states  will 
admit  of  no  such  intercourse ;  nor  do  we  stand  in  need  of  any  rehef 
from  them,  or  can  be  helped  by  any  acts  of  their  love,  as  we  may  aid 
and  help  one  another  here  below.  Wherefore  the  centre  of  this  com- 
munion is  in  Christ  alone,  and  our  exercise  of  it  is  upon  him  only, 
with  respect  unto  them. 

Yet  hereon  some  deny  that  there  is  any  such  communion  between 
the  members  of  the  church  or  the  mystical  body  of  Christ  in  these 
diverse  states.  And  they  suppose  it  is  so  declared  in  that  of  the  pro- 
phet, Isa.  Ixiii,  16,  "  Doubtless  thou  art  our  Father,  though  Abraham 
be  ignorant  of  us,  and  Israel  acknowledge  us  not."  But  there  is 
nothing  of  any  such  importance  in  these  words.  The  church,  under 
a  deep  sense  of  its  present  state,  in  its  unworthy  walking  and  multi- 
plied provocations,  profess  themselves  to  Jhr  such,  as  that  their  fore- 
fathers in  covenant  could  not  own  them  p  ^  m:  children  and  posterity 
in  the  faith.  Hereupon  they  appeal  unto  the  infinite  mercy  and 
faithfulness  of  God,  which  extend  themselves  even  unto  that  condition 
of  unworthiness  which  was  enough  to  render  them  utterly  disowned 
by  the  best  of  men,  however  otherwise  concerned  in  them.  But  to 
suppose  the  church  above,  which  hath  passed  through  its  course  of 
faith  and  obedience  in  afflictions,  tribulations,  and  persecutions,  to  be 
ignorant  of  the  state  of  the  church  here  below  in  general,  and  uncon- 
cerned in  it, — to  be  without  desires  of  its  success,  deliverance,  and 
prosperity,  unto  the  glory  of  Christ, — is  to  lay  them  asleep  in  a  sense- 
less state,  without  the  exercise  of  any  grace,  or  any  interest  in  the 
glory  of  God,  And  if  they  cry  for  vengeance  on  the  obdurate  per- 
secuting world.  Rev.  vi.  10,  shall  we  suppose  they  have  no  considera- 
tion nor  knowledge  of  the  state  of  the  church  suffering  the  same 
things  which  they  did  themselves  ?  And,  to  put  it  out  of  question, 
they  are  minded  of  it  in  the  next  verse  by  Christ  himself,  verse  11. 

But  that  which  at  present  I  alone  intend,  is  the  joint  communion 
of  the  whole  church  in  the  worship  of  God  in  Christ.  Were  all  that 
die  in  the  Lord  immediately  received  into  that  state  wherein  God 
"  shall  be  all  in  all," — without  any  use  of  the  mediation  of  Christ,  or 
the  worship  of  praise  and  honour  given  unto  God  by  him, — without 
being  exercised  in  the  ascription  of  honour,  glory,  power,  and  domi- 
nion unto  him,  on  the  account  of  the  past  and  present  discharge  of 
his  office, — there  could  be  no  communion  between  them  and  us.  But 
whilst  they  are  in  the  sanctuary,  in  the  temple  of  God,  in  the  holy 
worship  of  Christ  and  of  God  in  him,  and  we  are  not  only  employed 


270  THE  PERSON  OF  CHRIST. 

in  the  same  work,  in  sacred  ordinances  suited  unto  our  state  and  con- 
dition, but,  in  the  performance  of  our  duties,  do  by  faith  "  enter  in 
within  the  veil,"  and  approach  unto  the  same  throne  of  grace  in  the 
most  holy  place,  there  is  a  spiritual  communion  between  them  and 
us.     So  the  apostle  expresseth  it,  Heb.  xii.  22-24. 

[3.]  It  is  the  way  that  God  hath  appointed  to  prepare  the  holy 
souls  above  for  the  enjoyment  of  that  eternal  state  which  shall  ensue 
at  the  end  of  all  things.  As  we  are  here,  in  and  by  the  "Woid  and 
other  ordinances,  prepared  and  made  meet  for  the  present  state  of 
things  in  glory ;  so  are  they,  by  the  temple- worship  of  heaven,  fitted 
for  that  state  of  things  when  Christ  shall  give  up  the  kingdom  unto 
the  Father,  that  God  may  be  all  in  all. 

(4.)  Respect  is  had  herein  unto  the  faith  of  the  church  yet  militant 
on  the  earth,  and  that,  among  others,  in  two  things. 

Is^,  For  the  encouragement  of  their  faith.  God  could,  as  we  have 
observed,  upon  the  supposition  of  the  atonement  and  reconciliation 
made  by  the  blood  of  Christ,  have  saved  the  church  by  mere  sove- 
reign acts  of  power.  Bu^  ^hereas  it  was  unto  his  glory  that  we  should 
be  saved  in  the  way  of  jtovJi  and  obedience,  this  way  was  necessary 
unto  our  encouragement  therein.  For  it  is  in  the  nature  of  faith,  it 
is  a  grace  suited  unto  that  end,  to  seek  for  and  receive  aid,  help,  and 
relief,  from  God  continually,  to  enable  us  unto  obedience. 

For  this  end  the  Lord  Christ  continueth  in  the  discharge  of  his 
office,  whereby  he  is  able  to  save  us  unto  the  uttermost,  that  we  may 
receive  such  supplies  by  and  from  him.  The  continual  use  that  faith 
makes  of  Christ  unto  this  purpose,  as  he  gloriously  exerciseth  his 
mediatory  office  and  power  in  heaven,  cannot  fully  be  declared. 
Neither  can  any  believer,  who  is  acted  by  present  Gospel  light  and 
grace,  conceive  how  the  life  of  faith  can  be  led  or  preserved  without 
it.  No  duties  are  we  called  unto, — no  temptations  are  we  exercised 
withal, — no  sufferings  do  we  undergo, — no  difficulties,  dangers,  fears, 
have  we  to  conflict  withal, — nothiag  is  there  in  life  or  death,  wherein 
the  glory  of  God  or  our  own  spiritual  welfare  is  concerned, — but  faith 
finds  and  takes  relief  and  encouragement  in  the  present  mediatory 
life  and  power  of  Christ  in  heaven,  with  the  exercise  of  his  love,  care, 
and  compassion  therein.  So  he  proposeth  himself  unto  our  faith. 
Rev.  117,  18. 

2dly,  That  our  faith  may  be  guided  and  directed  in  all  our  ac- 
cesses unto  God  in  his  holy  worship.  Were  nothing  proposed  unto 
us  but  the  immensity  of  the  divine  essence,  we  should  not  know  how 
to  make  our  approaches  unto  it.  And  thence  it  is  that  those  who  are 
unacquainted  with  the  glory  of  this  dispensation,  who  know  not  how 
to  make  use  of  Christ  in  his  present  state  for  an  access  unto  God,  are 
always  inventing  ways  of  their  own  (as  by  saints,  angels,  images)  for 


HIS  MEDIATORIAL  OFFICE  IN  HEAVEN.  271 

that  end ;  for  an  immediate  access  unto  the  divine  essence  they  can- 
not fancy.  Wherefore,  to  end  this  discourse  in  one  word, — all  the  pre- 
sent faith  and  worship  of  God  in  the  church  here  on  earth,  all  access 
unto  him  for  grace,  and  all  acceptable  ascriptions  of  glory  unto  his  di- 
vine Majesty,  do  all  of  them,  in  their  being  and  exercise,  wholly  de- 
pend on,  and  are  resolved  into,  the  continuation  of  the  mediatory 
actings  of  Christ  in  heaven  and  glory. 

I  shall  close  this  discourse  with  a  little  review  of  somewhat  that 
passed  before.  From  the  consideration  of  that  place  of  the  apostle 
wherein  he  affirms,  that  at  the  end  Christ  shall  give  up  the  kingdom, 
unto  the  Father,  I  declared  that  all  the  state  of  things  which  we  have 
described  shall  then  cease,  and  all  things  issue  in  the  immediate  en- 
joyment of  God  himself  I  would  extend  this  no  farther  than  as  unto 
what  concemeth  the  exercise  of  Christ's  mediatory  office  with  respect 
unto  the  church  here  below,  and  the  enemies  of  it.  But  there  are 
some  things  which  belong  unto  the  essence  of  this  state  which  shall 
continue  unto  all  eternity;  as, — 

\st,  I  do  believe  that  the  person  of  Christ,  in  and  by  his  human 
nature,  shall  be  for  ever  the  immediate  head  of  the  whole  glorified 
creation.  God  having  gathered  all  things  unto  a  head  in  him,  the 
knot  or  centre  of  that  collection  shall  never  be  dissolved.  We  shall 
never  lose  our  relation  unto  him,  nor  he  his  unto  us. 

'2.dly,  I  do  therefore  also  believe,  that  he  shall  be  the  means  and 
way  of  communication  between  God  and  his  glorified  saints  for  ever. 
What  are,  what  will  be,  the  glorious  communications  of  God  unto  his 
saints  for  ever,  in  life,  light,  power,  joy,  rest,  and  ineffable  satisfaction, 
(as  all  must  be  from  him  unto  eternity,)  I  shall  not  now  inquire.  But 
this  I  say,  they  shall  be  all  made  in  and  through  the  person  of  the 
Son,  and  the  human  nature  therein.  That  tabernacle  shall  never  be 
folded  up,  never  be  laid  aside  as  useless.  And  if  it  be  said,  that  I 
cannot  declare  the  way  and  manner  of  the  eternal  communications  of 
God  himself  unto  his  saints  in  glory  by  Christ ;  I  shall  only  say,  that 
I  cannot  declare  the  way  and  manner  of  his  communications  of  him- 
self in  grace  by  Christ  unto  the  souls  of  men  in  this  world,  and  yet  I 
do  believe  it.  How  much  more  must  we  satisfy  ourselves  with  the 
evidence  of  faith  alone  in  those  things  which,  as  yet,  are  more  incom- 
prehensible !  And  our  adherence  unto  God,  by  love  and  delight,  shall 
always  be  through  Christ.  For  God  will  be  conceived  of  unto  eter- 
nity according  to  the  manifestation  that  he  hath  made  of  himself 
in  him,  and  no  otherwise.  This  shall  not  be  by  acting  faith  \vith 
respect  unto  the  actual  exercise  of  the  mediation  of  Christ,  as  now 
we  cleave  unto  God ;  but  it  shall  be  by  the  all-satisfying  acting  of  love 
unto  God,  as  he  hath  manifested  himself,  and  will  manifest  himself 
in  Christ. 


272  THE  PERSON  OF  CHRIST. 

^dly,  The  person  of  Christ,  and  therein  his  human  nature,  shall  be 
the  eternal  object  of  divine  glory,  praise,  and  worship.  The  life  of 
glory  is  not  a  mere  state  of  contemplation.  Vision  is  the  principle 
of  it,  as  faith  is  of  the  life  of  grace.  Love  is  the  great  vital  acting  of 
that  principle,  in  adherence  unto  God  with  eternal  delight.  But  this 
is  active  in  it  also.  It  shall  be  exercised  in  the  continual  ascription 
and  assignation  of  glory,  praise,  and  honour  unto  God,  and  the  glo- 
rious exercise  of  all  sorts  of  grace  therein; — hereof  the  Lamb,  the 
person  of  Christ,  is  the  eternal  object  with  that  of  the  Father  and 
the  Spirit;  the  human  nature  in  the  Son,  admitted  into  the  com 
munion  of  the  same  eternal  glory. 


MEDITATIONS  AND  DISCOUESES 


THE    GLORY    OF    CHRIST, 


PERSON,  OFFICE,  AND  GRACE: 


THE  DIFFERENCES  BETWEEN  FAITH  MD  SIGHT;  APPLIED  UNTO  THE  USE  0? 
THEil  THAT  BELIEVE. 


PREFATORY  NOTE. 


The  following  treatise  may  be  regarded  as  a  series  of  Discourses  on  John  xvii.  24. 
The  subject  is  the  Glory  of  Christ,  as  the  representative  of  God  to  the  church, 
— in  the  mystery  of  his  Person, — in  his  office  as  Mediator, — in  his  exaltation  on 
high, — in  his  relation  to  the  church  during  every  age  of  its  history, — and  in  the 
final  consummation  of  his  work,  when  all  things  are  to  be  gathered  into  a  blessed 
unity,  as  the  result  of  his  mediation.  The  treatise  is  concluded  by  a  statement 
of  the  difference  between  our  views  of  the  Glory  of  Christ  as  beheld  by  faith  in 
this  world,  and  as  it  shall  be  beheld  by  sight  in  heaven. 

It  is  not  professedly  a  sequel  to  the  work  of  the  author  on  the  Person  of 
Christ ;  though,  from  some  expressions  in  the  Preface  to  these  Meditations,  they 
may  be  regarded  in  this  light.  Several  of  tliem  are  evidently  an  expansion  of  cer- 
tain thoughts  and  views,  of  which  the  germ  will  be  found  in  the  preceding  work. 
The  two  works  are,  indeed,  so  closely  connected,  that  they  have  been  often  pub- 
lished together.  It  has  been  thought  proper,  therefore,  to  adhere  to  this  arrange- 
ment in  the  present  republication  of  Dr  Owen's  Works. 

There  are  some  facts  which  impart  peculiar  interest  to  these  Meditations. 
They  were  drawn  up,  according  to  the  author's  own  statement,  "for  the  exercise 
of  his  own  mind,"  in  the  first  instance;  and  illustrate,  accordingly,  the  scope  and 
tenor  of  his  Christian  experience.  They  form,  moreover,  his  dying  testimony  to 
the  truth, — and  to  the  truth,  with  peculiar  emphasis,  as  it  "  is  in  Jesus  ; "  for  they 
are  the  substance  of  the  last  instructions  which  he  delivered  to  his  flock;  and  they 
constitute  the  last  work  which  he  prepared  for  the  press.  It  is  instructive  to 
peruse  the  solemn  musings  of  his  soul  when  "  weakness,  weariness,  and  the  near 
approaches  of  death,"  were  calling  him  away  from  his  earthly  labours;  and  to 
mark  how  intently  his  thoughts  were  fixed  on  the  glory  of  the  Saviour,  whom  he 
was  soon  to  behold  "  face  to  face."  On  the  day  of  his  death,  Mr  Payne,  who  had 
the  charge  of  the  original  publication  of  this  treatise,  on  bidding  Dr  Owen  fore- 
well,  said  to  him,  "  Doctor,  I  have  just  been  putting  your  book  on  the  Glory  of 
Christ  to  the  press."  "  I  am  glad,"  was  Owen's  reply,  "  to  hear  that  that  perform- 
ance is  put  to  the  press ;  but,  0  brother  Payne,  the  long  looked-for  day  is  come 
at  last,  in  which  I  shall  see  that  glory  in  another  manner  than  I  have  ever  done 
yet,  or  was  capable  of  doing  in  this  world  !" 

Mr  Hervey  thus  expresses  his  admiration  of  this  work  :  "  To  see  the  Glortf  of 
Christ  is  the  grand  blessing  which  our  Lord  solicits  and  demands  for  his  disciples 
in  his  last  solemn  intercession,  John  xvii.  24.  Should  the  reader  desire  assistanco 
in  this  important  work,  I  would  refer  him  to  a  little  treatise  of  Dr  Owen's,  en- 
titled '  Meditations  on  the  Glory  of  Christ;'  it  is  little  in  size, — not  so  in  value. 
Were  I  to  speak  of  it  in  the  classical  style,  I  should  call  it  aureus,  gemmeus,  mellitus. 
But  I  would  rather  say,  it  is  richly  replenished  with  that  unction  from  the  Holy 
One  which  tends  to  enlighten  the  eyes  and  cheer  the  heart;  which  sweetens  the 
enjoyments  of  life,  softens  the  horrors  of  death,  and  prepares  for  the  fruitions  of 
eternity." — Theron  and  Aspasio,  vol.  iii.  p.  75. 

The  treatise  was  published  in  1684.  It  was  reprinted  in  1696,  with  the  addi- 
tion of  two  chapters  which  were  found  among  the  papers  of  Owen,  and  in  his  own 
handwriting,  though  too  late  for  insertion  in  the  first  edition  of  the  work. — Ed. 


PREFACE  TO  THE  EEADEK. 


Christian  Reader, 
The  design  of  the  ensuing  Discourse  is  to  declare  some  part  of  that  glory  of  our 
Lord  Jesus  Christ  which  is  revealed  in  the  Scripture,  and  proposed  as  the  principal 
object  of  our  faith,  love,  delight,  and  admiration.  But,  alas !  after  our  utmost  and 
most  diligent  inquiries,  we  must  say.  How  little  a  portion  is  it  of  him  that  we  can 
understand  !  His  glory  is  incomprehensible,  and  his  praises  are  unutterable.  Some 
things  an  illuminated  mind  may  conceive  of  it ;  but  what  we  can  express  in  com- 
parison of  what  it  is  in  itself,  is  even  less  than  nothing.  But  as  for  those  who  have 
forsaken  the  only  true  guide  herein,  endeavouring  to  be  wise  above  what  is  Avrit- 
ten,  and  to  raise  their  contemplations  by  fancy  and  imagination  above  Scripture 
revelation  (as  many  have  done),  they  have  darkened  counsel  without  knowledge, 
uttering  things  which  they  understand  not,  which  have  no  substance  or  spiritual 
food  of  faith  in  them, 

Howbeit,  that  real  view  which  we  may  have  of  Christ  and  his  glory  in  this  world 
by  faith, — however  weak  and  obscure  that  knowledge  which  we  may  attain  of  them 
by  divine  revelation. — is  inexpressibly  to  be  preferred  above  all  other  wisdom,  under- 
standing, or  knowledge  whatever.  So  it  is  declared  by  him  who  will  be  acknow- 
ledged a  competent  judge  in  these  things.  "  Yea,  doubtless,"  saith  he,  "  I  count 
all  these  things  but  loss,  for  the  excellency  of  the  knowledge  of  Christ  Jesus  my 
Lord."     He  who  doth  not  so  hath  no  part  in  him. 

The  revelation  made  of  Christ  in  the  blessed  Gospel  is  far  more  excellent,  more 
glorious,  and  more  filled  with  rays  of  divine  wisdom  and  goodness,  than  the  whole 
creation  and  the  just  comprehension  of  it,  if  attainable,  can  contain  or  afford. 
Without  the  knowledge  hereof,  the  mind  of  man,  however  priding  itself  in  other 
inventions  and  discoveries,  is  wrapped  up  in  darkness  and  confusion. 

This,  therefore,  deserves  the  severest  of  our  thoughts,  the  best  of  our  medita- 
tions, and  our  utmost  diligence  in  them.  For  if  our  future  blessedness  shall  con- 
sist in  being  where  he  is,  and  beholding  of  his  glory,  what  better  preparation  can 
there  be  for  it  than  in  a  constant  previous  contemplation  of  that  glory  in  the  reve- 
lation that  is  made  in  the  Gospel,  unto  this  very  end,  that  by  a  view  of  it  we  may 
be  gradually  transformed  into  the  same  glory  ? 

I  shall  not,  therefore,  use  any  apology  for  the  publishing  of  the  ensuing  Medita- 
tions, intended  first  for  the  exercise  of  my  own  mind,  and  then  for  the  edification 
of  a  private  congregation ;  which  is  like  to  be  the  last  service  I  shall  do  them  in 
that  kind.  Some  may,  by  the  consideration  of  them,  be  called  to  attend  unto  the 
same  duty  with  more  diligence  than  formerly,  and  receive  directions  for  the  dis- 
charge of  it ;  and  some  may  be  provoked  to  communicate  their  greater  light  and 
knowledge  unto  the  good  of  many.  And  that  which  I  design  farther  in  the  pre- 
sent Discourse,  is  to  give  a  brief  account  of  the  necessity  and  use,  in  life  and  death, 
of  the  duty  exhorted  unto. 

Particular  motives  unto  the  diligent  discharge  of  this  duty  will  be  pressed  in  the 
Discourse  itself.     Here  some  things  more  general  only  shall  be  premised.     For  all 
persons  not  immersed  in  sensual  pleasures, — not  overdrenched  in  the  love  of  this 
VOL.  I.— 2G 


276  PREFACE  TO  THE  READER. 

world  and  present  things, — who  have  any  generous  or  noble  thoughts  about  their 
OAvn  nature,  being,  and  end, — are  under  the  highest  obligation  to  betake  themselves 
unto  this  contemplation  of  Christ  and  his  glory.  Without  this,  they  shall  never 
attain  true  rest  or  satisfaction  in  their  own  minds.  He  it  is  alone  in  whom 
the  race  of  mankind  may  boast  and  glory,  on  whom  all  its  felicities  do  depend. 
For,— 

I.  He  it  is  in  whom  our  nature,  which  was  debased  as  low  as  hell  by  apostasy 
from  God,  is  exalted  above  the  whole  creation.  Our  nature,  in  the  original  con- 
stitution of  it,  in  the  persons  of  our  first  parents,  was  crowned  with  honour  and 
dignity.  The  image  of  God  wherein  it  was  made,  and  the  dominion  over  the  lower 
world  wherewith  it  was  intrusted,  made  it  the  seat  of  excellency,  of  beauty,  and  of 
glory.  But  of  them  all  it  was  at  once  divested  and  made  naked  by  sin,  and  laid 
grovelling  in  the  dust  from  whence  it  was  taken.  "  Dust  thou  art,  and  to  dust 
thou  shalt  return,"  was  its  righteous  doom.  And  all  its  internal  faculties  were 
invaded  by  deformed  lusts, — everything  that  might  render  the  whole  unlike  unto 
God  whose  image  it  had  lost.  Hence  it  became  the  contempt  of  angels,  the  domi- 
nion of  Satan ;  who,  being  the  enemy  of  the  whole  creation,  never  had  any  thing  or 
place  to  reign  in  but  the  debased  nature  of  man.  Nothing  was  now  more  vile  and 
base ;  its  glory  was  utterly  departed.  It  had  both  lost  its  peeuhar  nearness  unto 
God,  Avhich  was  its  honour,  and  was  fallen  into  the  greatest  distance  from  him  of 
all  creatures,  the  devils  only  excepted ;  which  was  its  ignominy  and  shame.  An'l. 
in  this  state,  as  unto  anything  in  itself,  it  was  left  to  perish  eternally. 

In  this  condition — lost,  poor,  base,  yea,  cursed — the  Lord  Christ,  the  Son  of  God, 
found  our  nature.  And  hereon,  in  infinite  condescension  and  compassion,  sancti- 
fying a  portion  of  it  unto  himself,  he  took  it  to  be  his  own,  in  a  holy,  ineffable  sub- 
sistence, in  his  own  person.  And  herein  again  the  same  nature,  so  depressed  into 
the  utmost  misery,  is  exalted  above  the  whole  creation  of  God.  For  in  that  very 
nature,  God  hath  "  set  him  at  his  own  right  hand  in  the  heavenly  places,  ftir  above 
all  principality,  and  power,  and  might,  and  dominion,  and  every  name  that  is 
named,  not  only  in  this  world,  but  also  in  that  which  is  to  come."  This  is  that 
which  is  so  celebrated  by  the  Psalmist,  with  the  highest  admiration,  Ps.  viii.  3-8. 
This  is  the  greatest  privilege  we  have  among  all  our  fellow-creatures, — this  we  may 
glory  in,  and  value  ourselves  upon.  Those  who  engage  this  nature  in  the  service 
of  sensual  lusts  and  pleasures, — who  think  that  its  felicity  and  utmost  capacities  con- 
sist in  their  satisfaction,  with  the  accomplishment  of  other  earthly,  temporary  desires, 
— are  satisfied  with  it  in  its  state  of  apostasy  from  God ;  but  those  who  have  received 
the  light  of  faith  and  grace,  so  as  rightly  to  understand  the  being  and  end  of  that 
nature  whereof  they  are  partakers,  cannot  but  rejoice  in  its  deliverance  from  the 
utmost  debasement,  into  that  glorious  exaltation  which  it  hath  received  in  the  per- 
son of  Christ.  And  this  must  needs  make  thoughts  of  him  full  of  refreshment 
unto  their  souls.  Let  us  take  care  of  our  persons, — the  glory  of  our  nature  is  safe 
in  him.     For, — 

II.  In  him  the  relation  of  our  nature  unto  God  is  eternally  secured.  We  were 
created  in  a  covenant  relation  unto  God.  Our  nature  was  related  unto  him  in  a 
way  of  friendship,  of  likeness,  and  complacency.  But  the  bond  of  this  relation  and 
union  was  quickly  broken,  by  our  apostasy  from  him.  Hereon  our  whole  nature 
becam.e  to  be  at  the  utmost  moral  distance  from  God,  and  enmity  against  him ; 
which  is  the  depth  of  misery.  But  God,  in  infinite  wisdom  and  grace,  did  design 
once  more  to  recover  it,  and  take  it  again  near  unto  himself.  And  he  would  do  it 
in  such  a  way  as  should  render  it  utterly  impossible  that  there  should  ever  be  a 
separation  between  him  and  it  any  more.  Heaven  and  eai'th  may  pass  away,  but 
there  shall  never  be  a  dissolution  of  the  union  between  God  and  our  nature  any 
more.     He  did  it,  therefore,  by  assuming  it  into  a  substantial  union  with  himself, 


PREFACE  TO  THE  READER  277 

in  the  person  of  the  Son.  Hereby  the  fulness  of  the  Godhead  dwelt  in  it  bodily, 
or  substantially,  and  eternally.  Hereby  is  its  relation  unto  God  eternally  secured. 
And  among  all  the  mysterious  excellencies  which  relate  hereunto,  there  are  two 
which  continually  present  themselves  unto  our  consideration. 

1.  That  this  nature  of  ours  is  capable  of  this  glorioiis  exaltation  and  subsistence 
in  God.  No  creature  could  conceive  how  omnipotent  wisdom,  power,  and  good- 
ness, could  actuate  themselves  unto  the  production  of  this  effect.  The  mystery 
hereof  is  the  object  of  the  admiration  of  angels,  and  w-ill  be  so  of  the  whole  church, 
unto  all  eternity.  What  is  revealed  concerning  the  glory,  way,  and  manner  of  it, 
in  the  Scripture,  I  have  declared  in  my  treatise  concerning  the  Mystery  of  Godli- 
ness, or  the  Person  of  Christ.  What  mind  can  conceive,  what  tongue  can  express, 
who  can  sufficiently  admire,  the  wisdom,  goodness,  and  condescension  of  God 
herein?  And  whereas  he  hath  proposed  unto  us  this  glorious  object  of  our  faith 
and  meditation,  how  vile  and  foolish  are  we,  if  we  spend  our  thoughts  about  other 
things  in  a  neglect  of  it ! 

2.  This  is  also  an  ineffable  pledge  of  the  love  of  God  unto  our  nature.  For 
although  he  will  not  talve  it  in  any  other  instance,  save  that  of  the  man  Christ 
Jesus,  into  this  relolion  with  himself,  by  virtue  of  personal  union,  yet  therein  he 
hath  given  a  glorious  pledge  of  his  love  unto,  and  valuation  of,  that  nature.  For 
"  verily  he  took  not  on  him  the  nature  of  angels,  but  he  took  on  him  the  seed  of 
Abraham."  And  this  kindness  extends  unto  our  persons,  as  participant  of  that 
nature.  For  he  designed  this  glory  unto  the  man  Christ  Jesus,  that  he  might  be 
the  first-born  of  the  new  creation,  that  we  might  be  made  conformable  unto  him 
according  to  our  measure ;  and  as  the  members  of  that  body,  whereof  he  is  the 
head,  we  are  participant  in  this  glory. 

in.  It  is  he  in  whom  our  nature  hath  been  carried  successfully  and  victo- 
riously through  all  the  oppositions  that  it  is  liable  unto,  and  even  death  itself. 
But  the  glory  hereof  I  shall  speak  unto  distinctly  in  its  proper  place,  which  follows, 
and  therefore  shall  here  pass  it  by. 

IV.  He  it  is  who  in  himself  hath  given  us  a  pledge  of  the  capacity  of  our  nature 
to  inhabit  those  blessed  regions  of  light,  which  are  far  above  these  aspectable  hea- 
vens. Here  we  dwell  in  tabernacles  of  clay,  that  are  "  crushed  before  the  moth," — 
such  as  cannot  be  raised,  so  as  to  abide  one  foot-breadth  above  the  earth  we  tread 
upon.  The  heavenly  luminaries  which  we  can  behold  appear  too  great  and  glo- 
rions  for  our  cohabitation.  We  are  as  grasshoppers  in  our  own.  eyes,  in  comparison 
of  those  gigantic  beings ;  and  they  seem  to  dwell  in  places  which  would  immedi- 
ately swallow  up  and  extinguish  our  natures.  How,  then,  shall  we  entertain  an 
apprehension  of  being  carried  and  exalted  above  them  all  ?  to  have  an  everlasting 
subsistence  in  places  incomprehensibly  more  glorious  than  the  orbs  wherein  they 
reside?  What  capacity  is  there  in  our  nature  of  such  a  habitation?  But  hereof 
the  Lord  Christ  hath  given  us  a  pledge  in  himself.  Our  nature  in  him  is  passed 
through  these  aspectable  heavens,  and  is  exalted  far  above  them.  Its  eternal  ha- 
bitation is  in  the  blessed  regions  of  light  and  glory ;  and  he  hath  promised  that 
where  he  is,  there  we  shall  be,  and  that  for  ever. 

Other  encouragements  there  are  innumerable  to  stir  us  up  unto  diligence  in  the 
discharge  of  the  duty  here  proposed, — namely,  a  continual  contemplation  of  the 
glory  of  Christ,  in  his  person,  office,  and  grace.  Some  of  them,  the  principal  of 
them  which  I  have  any  acquaintance  with,  are  represented  in  the  ensuing  Dis- 
course. I  shall  therefore  here  add  the  peculiar  advantage  which  we  may  obtain 
in  the  diligent  discharge  of  this  duty ;  which  is, — that  it  will  carry  us  cheerfidly, 
comfortably,  and  victoriously  through  Ufe  and  death,  and  all  that  we  have  to  con- 
flict iviihal  in  either  of  them. 

And  let  it  be  remembered,  that  I  do  here  suppose  what  is  v^Titten  on  this  sub- 


278  PREFACE  TO  THE  READER. 

ject  in  the  ensuing  Discourse  as  being  designed  to  prepare  the  minds  of  the  readers 
for  the  due  improvement  of  it. 

As  unto  this  present  life,  it  is  well  known  what  it  is  unto  the  most  of  them  who 
concern  themselves  in  these  things.  Temptations,  afflictions,  changes,  sorrows, 
dangers,  fears,  sickness,  and  pains,  do  fill  up  no  small  part  of  it.  And  on  the  other 
hand,  all  our  earthly  relishes,  refreshments,  and  comforts,  are  uncertain,  transitory, 
and  unsatisfactory ;  all  things  of  each  sort  being  imbittered  by  the  remainders  of 
sin.  Hence  everything  wherein  we  are  concerned  hath  the  root  of  trouble  and 
sorrow  in  it.  Some  labour  under  wants,  poverty,  and  straits  all  their  days ;  and 
some  have  very  few  hours  free  from  pains  and  sickness.  And  all  these  things,  with 
others  of  an  alike  nature,  are  heightened  at  present  by  the  calamitous  season 
wherein  our  lot  is  fallen.  All  things  almost  in  all  nations  are  filled  with  confusions, 
disorders,  dangers,  distresses,  and  troubles ;  wars  and  rumours  of  wars  do  abound, 
with  tokens  of  farther  approaching  judgments;  distress  of  nations,  Avith  perplexity, 
men's  hearts  failing  them  for  fear,  and  for  looking  after  those  things  which  are 
coming  on  the  earth.  There  is  in  many  places  "  no  peace  unto  him  that  goeth  out, 
nor  to  him  that  cometh  in,  but  great  vexations  are  on  the  inhabitants  of  the 
world :  nation  is  destroyed  of  nation,  and  city  of  city  ;  for  God  doth  vex  them  with 
all  adversity."  [2  Chron.  xv.  5,  6.]  And  in  the  meantime,  vexation  with  the  un- 
godly deeds  of  wicked  men  doth  greatly  further  the  troubles  of  life ;  the  sufi^erings 
of  many  also  for  the  testimony  of  their  consciences  are  deplorable,  with  the  divisions 
and  animosities  that  abound  amongst  all  sorts  of  Christians. 

But  the  shortness,  the  vanity,  the  miseries  of  human  life,  have  been  the  subject 
of  the  complaints  of  all  sorts  of  considering  persons,  heathens  as  well  as  Christians; 
nor  is  it  my  present  business  to  insist  upon  them.  My  inquiry  is  only  after  the 
relief  which  we  may  obtain  against  all  these  evils,  that  we  faint  not  under  them, 
that  we  may  have  the  victory  over  them. 

This  in  general  is  declared  by  the  apostle,  2  Cor.  iv.,  "  "We  are  troubled  on 
every  side,  yet  not  distressed ;  we  are  perplexed,  but  not  in  despair ;  persecuted, 
but  not  forsaken ;  cast  down,  but  not  destroyed."  But  for  this  cause  "  we  faint 
not ;  but  though  our  outward  man  perish,  yet  the  inward  man  is  renewed  day  by 
day.  For  our  light  affliction,  which  is  but  for  a  moment,  worketh  for  us  a  far 
more  exceeding  and  eternal  weight  of  glory ;  while  we  look  not  at  the  things  which 
are  seen,  but  at  the  things  which  are  not  seen :  for  the  things  which  are  seen  are 
temporal ;  but  the  things  which  are  not  seen  are  eternal." 

Our  beholding  by  faith  things  that  are  not  seen,  things  spiritual  and  eternal,  will 
alleviate  all  our  afflictions, — make  their  burden  light,  and  preserve  our  souls  from 
fainting  under  them.  Of  these  things  the  glory  of  Christ,  whereof  we  treat,  is  the 
principal,  and  in  a  due  sense  comprehensive  of  them  all.  For  we  behold  the  glory 
of  God  himself  "  in  the  face  of  Jesus  Christ."  He  that  can  at  all  times  retreat 
unto  the  contemplation  of  this  glory,  will  be  carried  above  the  perplexing  prevail- 
ing sense  of  any  of  these  evils,  of  a  confluence  of  them  all.  "  Crus  nil  sentit  in 
nervo,  dum  animus  est  in  ccelo." 

It  is  a  woful  kind  of  life,  when  men  scramble  for  poor  perishing  reliefs  in  their 
distresses.  This  is  the  universal  remedy  and  cure, — the  only  balsam  for  all  our  dis- 
eases. Whatever  presseth,  urgeth,  perplexeth,  if  we  can  but  retreat  in  our  minds 
unto  a  view  of  this  glory,  and  a  due  consideration  of  our  own  interest  therein,  com- 
fort and  supportment  will  be  administered  unto  us.  Wicked  men,  in  their  distresses 
(which  sometimes  overtake  even  them  also),  are  like  "  a  troubled  sea,  that  cannot 
rest."  Others  are  heartless,  and  despond, — not  without  secret  repinings  at  the  wise 
disposals  of  Divine  Providence,  especially  when  they  look  on  the  better  condition 
(as  they  suppose)  of  others.  And  the  best  of  us  all  are  apt  to  wax  faint  and  weary 
when  these  things  press  upon  us  in  an  unusual  manner,  or  under  their  long  con- 


PREFACE  TO  THE  READER.  279 

tinuance,  without  a  prospect  of  relief.  This  is  the  stronghold  which  such  prisoners 
of  hope  are  to  turn  themselves  unto.  In  this  contemplation  of  the  glory  of  Christ 
they  will  find  rest  unto  their  own  souls.     For, — 

1.  It  will  herein,  and  in  the  discharge  of  this  duty,  be  made  evident  how  shght 
and  inconsiderable  all  these  things  are  from  whence  our  troubles  and  distresses  do 
arise.  For  they  all  grow  on  this  root  of  an  over-valuation  of  temporal  things. 
And  unless  we  can  arrive  unto  a  fixed  judgment  that  all  things  here  below  are 
transitory  and  perishing,  reaching  only  unto  the  outward  man,  or  the  body,  (per- 
haps unto  the  killing  of  it), — that  the  best  of  them  have  nothing  that  is  truly  sub- 
stantial or  abiding  in  them, — that  there  are  other  things,  wherein  we  have  an  assured 
interest,  that  are  incomparably  better  than  they,  and  above  them, — it  is  impossible 
but  that  we  must  spend  our  lives  in  fears,  sorrows,  and  distractions.  One  real  view 
of  the  glory  of  Christ,  and  of  our  own  concernment  therein,  will  give  us  a  full  relief 
in  this  matter.  For  what  are  all  the  things  of  this  life  ?  What  is  the  good  or  evil 
of  them  in  comparison  of  an  interest  in  this  transcendent  glory  ?  When  we  have  due 
apprehensions  hereof, — when  our  minds  are  possessed  with  thoughts  of  it, — when 
our  affections  reach  out  after  its  enjoyments, — let  pain,  and  sickness,  and  sorrows, 
and  fears,  and  dangers,  and  death,  say  what  they  will,  we  shall  have  in  readiness 
wherewith  to  combat  with  them  and  overcome  them ;  and  that  on  this  consideration, 
that  they  are  all  outward,  transitory,  and  passing  away,  whereas  our  minds  are 
fixed  on  those  things  which  are  eternal,  and  filled  with  incomprehensible  glory. 

2.  Tlie  minds  of  men  are  apt  by  their  troubles  to  be  cast  into  disorder,  to  be 
tossed  up  and  down,  and  disquieted  with  various  affections  and  passions.  So  the 
Psalmist  found  it  in  himself  in  the  time  of  his  distress ;  whence  he  calls  himself  unto 
that  account,  "  Why  art  thou  cast  down,  O  my  soul  ?  and  why  art  thou  disquieted 
in  me  ? "  And,  indeed,  the  mind  on  all  such  occasions  is  its  own  greatest  troubler. 
It  is  apt  to  let  loose  its  passions  of  fear  and  sorrow,  which  act  themselves  in  innu- 
merable perplexing  thoughts,  until  it  is  carried  utterly  out  of  its  own  power.  But 
in  this  state  a  due  contemplation  of  the  glory  of  Christ  will  restore  and  compose 
the  mind, — bring  it  into  a  sedate,  quiet  frame,  wherein  faith  will  be  able  to  say 
unto  the  winds  and  waves  of  distempered  passions, "  Peace,  be  still ; "  and  they  shall 
obey  it. 

3.  It  is  the  way  and  means  of  conveying  a  sense  of  God's  love  unto  our  souls ; 
which  is  that  alone  where  ultimately  we  find  rest  in  the  midst  of  all  the  troubles 
of  this  life;  as  the  apostle  declares,  Rom.  v.  2-5.  It  is  the  Spirit  of  God  who  alone 
communicates  a  sense  of  this  love  unto  our  souls ;  it  is  "  shed  abroad  in  our  hearts 
by  the  Holy  Ghost."  Howbeit,  there  are  ways  and  means  to  be  used  on  our  part, 
whereby  we  may  be  disposed  and  made  meet  to  receive  these  communications  of 
divine  love.  Among  these  the  principal  is  the  contemplation  of  the  glory  of  Christ 
insisted  on,  and  of  God  the  Father  in  him.  It  is  the  season,  it  is  the  way  and 
means,  at  which  and  whereby  the  Holy  Ghost  will  give  a  sense  of  the  love  of  God 
unto  us,  causing  us  thereon  to  "  rejoice  with  joy  unspeakable  and  full  of  glory." 
This  will  be  made  evident  in  the  ensuing  Discourse.  This  will  lift  the  minds  and 
hearts  of  believers  above  all  the  troubles  of  this  life,  and  is  the  sovereign  antidote 
that  will  expel  all  the  poison  that  is  m  them ;  which  otherwise  might  perplex  and 
enslave  their  souls. 

I  have  but  touched  on  these  things,  as  designing  to  enlarge  somewhat  on  that 
which  doth  ensue.  And  this  is  the  advantage  we  may  have  in  the  discharge  of 
this  duty  with  respect  unto  death  itself :  It  is  the  assiduous  contemplation  of  the 
glory  of  Christ  which  will  carry  us  cheerfully  and  comfortably  into  it,  and  through 
it.  My  principal  work  having  been  now  for  a  long  season  to  die  daily,  as  living  in 
a  continual  expectation  of  my  dissolution,  I  shall  on  this  occasion  acquaint  the 
reader  with  some  few  of  my  thoughts  and  reliefs  with  reference  unto  death  itself. 


280  PREFACE  TO  THE  READER. 

There  are  sundry  things  required  of  us,  that  we  may  be  able  to  encounter  death 
cheerfully,  constantly,  and  victoriously.  For  want  of  these,  or  some  of  them,  I 
have  known  gracious  souls  who  have  lived  in  a  kind  of  bondage  for  fear  of  death 
all  their  days.  We  know  not  how  God  will  manage  any  of  our  minds  and  souls  in 
that  season,  in  that  trial ;  for  he  acts  towards  us  in  all  such  things  in  a  way  of 
sovereignty.   But  these  are  the  things  which  he  requireth  of  us  in  a  way  of  duty ; — 

First,  Peculiar  actings  of  faith  to  resign  and  commit  our'  departing  souls  into 
the  hand  of  him  who  is  able  to  receive  them,  to  keep  and  preserve  them,  as  also  to 
dispose  of  them  into  a  state  of  rest  and  blessedness,  are  required  of  us. 

The  sovil  is  now  parting  with  all  things  here  below,  and  that  for  ever.  None  of 
all  the  things  which  it  hath  seen,  heard,  or  enjoyed,  by  its  outward  senses,  can  be 
prevailed  with  to  stay  with  it  one  hour,  or  to  take  one  step  with  it  in  the  voyage 
wherein  it  is  engaged.  It  must  alone  by  itself  launch  into  eternity.  It  is  entering 
an  invisible  world,  which  it  knows  no  more  of  than  it  hath  received  by  faith.  None 
hath  come  from  the  dead  to  inform  us  of  the  state  of  the  other  world ;  yea,  God 
seems  on  purpose  so  to  conceal  it  from  us,  that  we  should  have  no  evidence  of  it, 
at  least  as  unto  the  manner  of  things  in  it,  but  \^hat  is  given  unto  faith  by  divine 
revelation.  Hence  those  who  died  and  were  raised  again  from  the  dead  unto  any 
continuance  among  men,  as  Lazarus,  probably  knew  nothing  of  the  invisible  state. 
Their  souls  were  preserved  by  the  power  of  God  in  their  being,  but  bound  up  as 
unto  present  operations.  This  made  a  great  emperor  ci"y  out,  on  the  approach  of 
death,  "O  animula,  tremula,  vagula,  blandula;  qua?  nunc  abibis  in  loca  horrida, 
squalida,"  &c. — "  O  poor,  trembling,  wandering  soul,  into  what  places  of  darkness 
and  defilement  art  thou  going  ?  "  ^ 

How  is  it  like  to  be  after  the  few  moments  which,  under  the  pangs  of  death,  we 
have  to  continue  in  this  world  ?  Is  it  an  annihilation  that  lies  at  the  door  ?  Is 
death  the  destruction  of  our  whole  being,  so  as  that  after  it  we  shall  be  no  more? 
So  some  would  have  the  state  of  things  to  be.  Is  it  a  state  of  subsistence  in  a 
wandering  condition,  up  and  down  the  world,  under  the  influence  of  other  more 
powerful  spirits  that  rule  in  the  air,  visiting  tombs  and  solitary  places,  and  some- 
times making  appearances  of  themselves  by  the  impressions  of  those  more  powerful 
spirits;  as  some  imagine  from  the  story  concerning  Samuel  and  the  witch  of  Endoi', 
and  as  it  is  commonly  received  in  the  Papacy,  out  of  a  compliance  with  their  ima- 
gination of  purgatory?  Or  is  it  a  state  of  universal  misery  and  woe?  a  state 
incapable  of  comfort  or  joy  ?  Let  them  pretend  what  they  please,  who  can  under- 
stand no  comfort  or  joy  in  this  life  but  what  they  receive  by  their  senses; — they  can 
look  for  nothing  else.  And  whatever  be  the  state  of  this  invisible  woi-ld,  the  soul 
can  undertake  nothing  of  its  own  conduct  after  its  departure  from  the  body.  It 
knows  that  it  must  be  absolutely  at  the  disposal  of  another. 

Wherefore  no  man  can  comfortably  venture  on  and  into  this  condition,  but  in 
the  exercise  of  that  faith  whicli  enables  him  to  resign  and  give  up  his  departing 
soul  into  the  hand  of  God,  who  alone  is  able  to  i-eceive  it,  and  to  dispose  it  into  a 
condition  of  rest  and  blessedness.  So  speaks  the  apostle,  "  I  am  not  ashamed ;  for 
I  know  whom  I  have  believed,  and  am  persuaded  that  he  is  able  to  keep  that 
which  I  have  committed  unto  him  against  that  day." 

Herein,  as  in  all  other  graces,  is  our  Lord  Jesus  Christ  our  great  example.  He 
resigned  his  departing  spirit  into  the  hands  of  his  Father,  to  be  owned  and  pre- 

1  Dr  Owen  refers  to  the  Emperor  Hadrian,  who,  among  other  short  poems  which  hare  been 
ascribed  to  him,  is  said  to  liave  composed,  towards  his  death,  the  follDwing  lines: — 

"  Animula,  vagula,  blandula, 
Hospes  comesque  corporis, 
Qua!  nunc  abibis  in  loca? 
Pallidula,  rigida,  nudula. 
Nee,  ut  soles,  dabis  joca." 


PREFACE  TO  THE  READER.  281 

served  by  him,  in  its  state  of  separation :  "  Father,  into  thy  hands  I  commend  my 
spirit,"  Luke  xxiii.  46 ;  as  did  the  Psahnist,  his  type,  in  an  ahlce  condition,  Ps. 
xxxi.  5.  But  the  faith  of  our  Lord  Jesus  Christ  herein, — the  object  and  exercise 
of  it,  what  he  believed  and  trusted  unto  in  this  resignation  of  his  spirit  into 
the  hand  of  God, — is  at  large  expressed  in  the  IGth  Psalm.  "  I  have,"  said  he, 
"  set  the  Lord  always  before  me :  because  he  is  at  my  right  hand,  I  shall  not  be 
moved.  Therefore  my  heart  is  glad,  and  my  glory  rejoiceth ;  my  flesh  also  shall 
rest  in  hope.  For  thou  wilt  not  leave  my  soul  in  hell ;  neither  wilt  thou  suffer 
thine  Holy  One  to  see  corruption.  Thou  wilt  show  me  the  path  of  life ;  in  thy 
presence  is  fulness  of  joy,  at  thy  right  hand  there  are  pleasures  for  evermore." 
He  left  his  soul  in  the  hand  of  God,  in  full  assurance  that  it  should  suffer  no  evil 
in  its  state  of  separation,  but  should  be  brought  again  with  his  body  into  a  blessed 
resurrection  and  eternal  glory.  So  Stephen  resigned  his  soul,  departing  under 
violence,  into  the  hands  of  Christ  himself.  When  he  died  he  said,  "  Lord  Jesus, 
receive  my  spirit." 

This  is  the  last  victorious  act  of  faith,  wherein  its  conquest  over  its  last  enemy 
death  itself  doth  consist.  Herein  the  soul  says  in  and  unto  itself,  "  Thou  art  now 
taking  leave  of  time  unto  eternity  ;  all  things  about  thee  are  departing  as  shades, 
and  will  immediately  disappear.  The  things  which  thou  art  entering  into  are  yet 
invisible ;  such  as  '  eye  hath  not  seen,  nor  ear  heard,  nor  will  they  enter  into  the 
heart  of  man  fully  to  conceive.'  Now,  therefore,  with  quietness  and  confidence 
give  up  thyself  unto  the  sovereign  power,  grace,  truth,  and  faithfulness  of  God, 
and  thou  shalt  find  assured  rest  and  peace." 

But  Je.^us  Christ  it  is  who  doth  immediately  receive  the  souls  of  them  who  be- 
lieve in  him.  So  we  see  in  the  instance  of  Stephen.  And  what  can  be  a  greater 
encouragement  to  resign  them  into  his  hands,  than  a  daily  contemplation  of  his 
glory,  in  his  person,  his  power,  his  exaltation,  his  office,  and  grace  ?  Who  that 
believes  in  him,  that  belongs  unto  him,  can  fear  to  commit  his  departing  spirit  unto 
his  love,  power,  and  care  ?  Even  we  also  shall  hereby  in  our  dying  moments  see 
by  faith  heaven  opened,  and  Jesus  standing  at  the  right  hand  of  God  ready  to  re- 
ceive us.  This,  added  unto  the  love  which  all  believers  have  unto  the  Lord  Jesus, 
which  is  inflamed  by  contemplation  of  his  glory,  and  their  desires  to  be  with  him 
where  he  is,  will  strengthen  and  confirm  our  minds  in  the  resignation  of  our 
departing  souls  into  his  hand. 

Secondly,  It  is  required  in  us,  unto  the  same  end,  that  we  be  readrj  and  xoilling 
to  part  iviih  thejlesh,  wherewith  we  are  clothed,  with  all  things  that  are  useful 
and  desirable  thereunto.  The  alliance,  the  relation,  the  friendship,  the  union  that 
are  between  the  soul  and  the  body,  are  the  greatest,  the  nearest,  the  firmest  that 
are  or  can  be  among  mere  created  beings.  There  is  nothing  like  it, — nothing 
equal  unto  it.  The  union  of  three  persons  in  the  one  single  divine  nature,  and  the 
union  of  two  natures  in  one  person  of  Christ,  are  infinite,  ineffable,  and  exempted 
from  all  comparison.  But  among  created  beings,  the  union  of  these  two  essential 
parts  of  the  same  nature  in  one  person  is  most  excellent.  Nor  is  anything  equal 
to  it,  or  hke  it,  found  in  any  other  creatures.  Those  who  among  them  have  most 
of  life  have  either  no  bodies,  as  angels;  or  no  souls  but  what  perish  with  them,  as 
all  brute  creatures  below. 

Angels,  being  pure,  immaterial  spirits,  have  nothing  in  them,  nothing  belonging 
unto  their  essence,  that  can  die.  Beasts  have  nothing  in  them  that  can  live  vAxen 
their  bodies  die.  The  soul  of  a  beast  cannot  be  preserved  in  a  separate  condition, 
no,  not  by  an  act  of  almighty  power ;  for  it  is  not,  and  that  which  is  not  cannot 
hve.     It  is  nothing  but  the  body  itself  in  an  act  of  its  material  powers. 

Only  the  nature  of  man,  in  all  the  works  of  God,  is  capable  of  this  convulsion. 
The  essential  parts  of  it  are  separable  by  death,  the  one  continuing  to  exist  and  act 


282  PREFACE  TO  THE  READER. 

its  especial  powers  in  a  separate  state  or  condition.  The  powers  of  the  whole  en- 
tire nature,  acting  in  soul  and  body  in  conjunction,  are  all  scattered  and  lost  by 
death.  But  the  powers  of  one  essential  part  of  the  same  nature — that  is,  of  the 
soul — are  preserved  after  death  in  a  more  perfect  acting  and  exercise  than  before. 
This  is  peculiar  unto  human  nature,  as  a  mean  partaking  of  heaven  and  earth, — of 
the  perfection  of  angels  above,  and  of  the  imperfection  of  the  beasts  below.  Only 
there  is  this  difference  in  these  things : — Our  participation  of  the  heavenly,  spiritual 
perfections  of  the  angelical  nature  is  for  eternity ;  our  participation  of  the  imperfec- 
tions of  the  animate  creatures  here  below  is  but  for  a  season.  For  God  hath  de- 
signed our  bodies  unto  such  a  glorious  refinement  at  the  resurrection,  as  that  they 
shall  have  no  more  alliance  unto  that  brutish  nature  which  perisheth  for  ever ; 
for  we  shall  be  'urayyiXoi,  —like  unto  angels,  or  equal  to  them.  Our  bodies  shall 
no  more  be  capable  of  those  acts  and  operations  which  are  now  common  to  us  with 
other  living  creatures  here  below. 

This  is  the  pre-eminence  of  the  nature  of  man,  as  the  wise  man  declares.  For 
unto  that  objection  of  atheistical  Epicureans,  "  As  the  one  dieth,  so  dieth  the  other; 
yea,  they  have  all  one  breath  :  so  that  a  man  hath  no  pre-eminence  above  a  beast. 
All  go  unto  one  place :  all  are  of  the  dust,  and  all  turn  to  the  dust  again," — he 
granteth  that,  as  unto  their  bodies,  it  is  for  a  season  in  them  we  have  a  present 
participation  of  their  nature;  but,  saith  he,  here  lieth  the  difference,  "  Who  knoweth 
the  spirit  of  a  man  that  goeth  upward,  and  the  spirit  of  the  beast  that  goeth  down- 
ward to  the  earth  ?"  Eccles.  iii.  21.  Unless  we  know  this,  unless  we  consider  the 
different  state  of  the  spirit  of  men  and  beasts,  we  cannot  be  delivered  from  this 
atheism ;  but  the  thoughts  hereof  will  set  us  at  liberty  from  it.  They  die  in  like 
manner,  and  their  bodies  go  equally  to  the  dust  for  a  season ;  but  the  beast  hath 
no  spirit,  no  soul,  but  what  dies  with  the  body  and  goes  to  the  dust.  If  they  had, 
their  bodies  also  must  be  raised  again  unto  a  conjunction  with  them ;  otherwise, 
death  would  produce  a  new  race  of  creatures  unto  eternity.  But  man  hath  an 
immortal  soul,  saith  he,  a  heavenly  spirit,  which,  when  the  body  goes  into  the  dust 
for  a  season,  ascends  to  heaven  (where  the  guilt  of  sin  and  the  curse  of  the  law 
interpose  not),  from  whence  it  is  there  to  exist  and  to  act  all  its  native  powers  in 
a  state  of  blessedness. 

But,  as  I  said,  by  reason  of  this  peculiar  intimate  union  and  relation  between  the 
Boul  and  body,  there  is  in  the  whole  nature  a  fixed  aversation  from  a  dissolution. 
The  soul  and  body  are  naturally  and  necessarily  unwilling  to  fall  into  a  state  of 
separation,  wherein  the  one  shall  cease  to  be  what  it  was,  and  the  other  knows  not 
clearly  how  it  shall  subsist.  The  body  claspeth  about  the  soul,  and  the  soul  re- 
ceiveth  strange  impressions  from  its  embraces ;  the  entire  nature,  existing  in  the 
union  of  them  both,  being  unalterably  averse  unto  a  dissolution. 

Wherefore,  unless  we  can  overcome  this  inclination,  we  can  never  die  comfort- 
ably or  cheerfully.  We  would,  indeed,  rather  choose  to  be  "  clothed  upon,  that 
mortality  might  be  swallowed  up  of  life,"  that  the  clothing  of  glory  might  come 
on  our  whole  nature,  soul  and  body,  without  dissolution.  But  if  this  may  not  be, 
yet  then  do  believers  so  conquer  this  inclination  by  faith  and  views  of  the  glory  of 
Christ,  as  to  attain  a  desire  of  this  dissolution.  So  the  apostle  testifies  of  himself, 
"  I  have  a  desire  to  depart,  and  to  be  with  Christ,  which  is  far  better  "  than  to 
abide  here,  Phil.  i.  23.  Saith  he,  Thv  l^nSvu-itt.)/  'ix'-", — not  an  ordinary  desire,  not 
that  which  worketh  in  me  now  and  then ;  but  a  constant,  habitual  inclination, 
working  in  vehement  acts  and  desires.  And  what  doth  he  so  desire  ?  It  is  amXu<rai, 
— "  to  depart,"  say  we,  out  of  this  body,  from  this  tabernacle,  to  leave  it  for  a  season. 
But  it  is  such  a  departure  as  consists  in  the  dissolution  of  the  present  state  of  his 
being,  that  it  should  not  be  what  it  is.  But  how  is  it  possible  that  a  man  should 
attain  such  un  inclination  unto,  such  a  readiness  for,  such  a  vehement  desire  of,  a 


PKEFACE  TO  THE  READER  283 

dissolution  ?  It  is  from  a  view  by  faith  of  Christ  and  his  glory,  whence  the  soul 
is  satisfied  that  to  be  witli  him  is  incomparably  better  than  in  its  present  state  and 
condition. 

He,  therefore,  that  would  die  comfortably,  must  be  able  to  say  within  himself  and 
to  himself,  "  Die,  then,  thou  frail  and  sinful  flesh :  '  dust  thou  art,  and  unto  dust 
thou  shalt  return.'  I  yield  thee  up  unto  the  righteous  doom  of  the  Holy  One, 
Yet  therein  also  I  give  thee  into  the  hand  of  the  great  Refiner,  who  will  hide  thee 
in  thy  grave,  and  by  thy  consumption  purify  thee  from  all  thy  corruption  and  dis- 
position to  evil.  And  otherwise  this  will  not  be.  After  a  long  sincere  endeavour 
for  the  mortification  of  all  sin,  I  find  it  will  never  be  absolutely  perfect,  but  by  this 
reduction  into  the  dust.  Thou  shalt  no  more  be  a  residence  for  the  least  remainder 
of  sin  unto  eternity,  nor  any  clog  unto  my  soul  in  its  actings  on  God.  Rest  there- 
fore in  hope ;  for  God,  in  his  appointed  season,  when  he  shall  have  a  desire  unto 
the  work  of  his  hands,  will  call  unto  thee,  and  thou  shalt  answer  him  out  of  the 
dust.  Then  shall  he,  by  an  act  of  his  almighty  power,  not  only  restore  thee  unto 
thy  pristine  glory,  as  at  the  first  creation,  when  thou  wast  the  pure  workmanship 
of  his  hands,  but  enrich  and  adorn  thee  with  inconceivable  privileges  and  advan- 
tages. Be  not,  then,  afraid ;  away  with  all  reluctancy.  Go  into  the  dust. — rest  in 
hope ;  '  for  thou  shalt  stand  in  thy  lot  at  the  end  of  the  days.' " 

That  which  will  enable  us  hereunto,  in  an  eminent  manner,  is  that  view  and 
consideration  of  the  glory  of  Christ  which  is  the  subject  of  the  ensuing  Meditations. 
For  He  who  is  now  possessed  of  all  that  glory  underwent  this  dissolution  of  nature 
as  truly  and  really  as  ever  we  shall  do. 

Thirdly,  There  is  required  hereunto  a  readiness  to  comply  with  the  times  and 
seasons  wherein  God  would  have  us  depart  and  leave  this  world.  Many  think 
they  shall  be  willing  to  die  when  their  time  is  come ;  but  they  have  many  reasons, 
as  they  suppose,  to  desire  that  it  may  not  yet  be, — which,  for  the  most  part,  arise 
merely  from  fear  and  aversation  of  death.  Some  desire  to  live  that  they  may  see 
more  of  that  glorious  work  of  God  for  his  church,  which  they  believe  he  will  ac- 
complish. So  Moses  prayed  that  he  might  not  die  in  the  wilderness,  but  go  over 
Jordan,  and  see  the  good  land,  and  that  goodly  mountain  and  Lebanon,  the  seat  of 
the  church,  and  of  the  worship  of  God  ;  which  yet  God  thought  meet  to  deny  unto 
him.  And  this  denial  of  the  request  of  Moses,  made  on  the  highest  consideration 
possible,  is  instructive  unto  all  in  the  like  case.  Others  may  judge  themselves  to 
have  some  work  to  do  in  the  world,  wherein  they  suppose  that  the  glory  of  God 
and  good  of  the  church  are  concerned ;  and  therefore  would  be  spared  for  a  season. 
Paul  knew  not  clearly  whether  it  were  not  best  for  him  to  abide  a  while  longer  in 
the  flesh  on  this  account ;  and  David  often  deprecates  the  present  season  of  death 
because  of  the  work  which  he  had  to  do  for  God  in  the  world.  Others  rise  no 
higher  than  their  own  private  interests  or  concerns  with  respect  unto  their  per- 
sons, their  families,  their  relations,  and  goods  in  this  world.  They  would  see  these 
things  in  a  better  or  more  settled  condition  before  they  die,  and  then  they  shall 
be  most  willing  so  to  do.  But  it  is  the  love  of  life  that  lies  at  the  bottom  of  all 
these  desires  in  men  ;  which  of  itself  will  never  forsake  them.  But  no  man  can  die 
cheerfully  or  comfortably  who  lives  not  in  a  constant  resignation  of  the  time  and 
season  of  his  death  unto  the  will  of  God,  as  well  as  himself  with  respect  unto  death 
itself.  Our  times  are  in  his  hand,  at  his  sovereign  disposal ;  and  his  will  in  all 
things  must  be  complied  withal.  Without  this  resolution,  without  this  resignation, 
no  man  can  enjoy  the  least  solid  peace  in  this  world. 

Fourthly,  As  the  times  and  seasons,  so  the  ways  and  means  of  the  approaches  of 
death  have  especial  trials ;  which,  unless  we  are  prepared  for  them,  will  keep  us 
under  bondage,  with  the  fear  of  death  itself.  Long,  wasting,  wearing  consumptions, 
burning  fevers,  strong  pains  of  the  stone,  or  the  like  from  within ;  or  sword,  fire. 


284  PREFACE  TO  THE  READER. 

tortures,  with  shame  and  reproach  from  without,  may  be  in  the  way  of  the  access 
of  death  unto  us.  Some  who  have  been  wholly  freed  from  all  fears  of  death,  as  a 
dissolution  of  nature,  who  have  looked  on  it  as  amiable  and  desirable  in  itself,  have 
yet  had  great  exercise  in  their  minds  about  these  ways  of  its  approach  :  they  have 
earnestly  desired  that  this  peculiar  bitterness  of  the  cup  might  be  taken  away.  To 
get  above  all  perplexities  on  the  account  of  these  things,  is  part  of  our  wisdom  in 
dying  daily.  And  we  are  to  have  always  in  a  readiness  those  graces  and  duties 
which  are  necessary  thereunto.  Such  are  a  constant  resignation  of  ourselves,  in 
all  events,  unto  the  sovereign  will,  pleasure,  and  disposal  of  God.  "  May  he  not  do 
what  he  will  with  his  own?"  Is  it  not  right  and  meet  it  should  be  so?  Is  not  his 
will  in  all  things  infinitely  holy,  wise,  just,  and  good?  Doth  he  not  know  what  is 
best  for  us,  and  what  conduceth  most  unto  his  own  glory?  Doth  not  he  alone  do 
so?  So  is  it  to  live  in  the  exercise  of  faith,  that  if  God  calls  us  unto  any  of  those 
things  which  are  peculiarly  dreadful  unto  our  natures,  he  will  give  us  such  supplies 
of  spiritual  strength  and  patience  as  shall  enable  us  to  undergo  them,  if  not  with 
ease  and  joy,  yet  with  peace  and  quietness  beyond  our  expectation.  Multitudes 
have  had  experience  that  those  things  which,  at  a  distance,  have  had  an  aspect  of 
overwhelming  dread,  have  been  far  from  unsupportable  in  their  approach,  when 
strength  hath  been  received  from  above  to  encounter  with  them.  And,  moreover, 
it  is  in  this  case  required  that  we  be  frequent  and  steady  in  comparing  these  things 
with  those  which  are  eternal,  both  as  unto  the  misery  which  we  are  freed  from 
and  that  blessedness  which  is  prepared  for  us.  But  I  shall  proceed  no  farther  with 
these  particulars. 

There  is  none  of  all  the  things  we  have  insisted  on — neither  the  resignation  of  a 
departing  soul  into  the  hand  of  God,  nor  a  willingness  to  lay  down  this  fle-h  in  the 
dust,  nor  a  readiness  to  comply  with  the  will  of  God,  as  to  the  times  and  seasons, 
or  the  w^ay  and  manner  of  the  approach  of  death — that  can  be  attained  unto,  with- 
out a  prospect  of  that  glory  that  shall  give  us  a  new  state  far  more  excellent  than 
what  we  here  leave  or  depart  from.  This  we  cannot  have,  whatever  we  pretend, 
unless  v/e  have  some  present  views  of  the  glory  of  Christ.  A  n  apprehension  of  the 
future  manifestation  of  it  in  heaven  will  not  relieve  us,  if  here  we  know  not  what 
it  is,  and  wherein  it  doth  consist, — if  we  have  not  some  previous  discovery  of  it  in 
this  life.  This  is  that  which  will  make  all  things  easy  and  pleasant  unto  us,  even 
death  itself,  as  it  is  a  means  to  bring  us  unto  its  full  enjoyment. 

Other  great  and  glorious  advantages,  wliich  may  be  obtained  in  the  diligent  dis- 
charge of  the  duty  here  proposed,  might  be  insisted  on,  but  that  the  things  them- 
selves discoursed  of  will  evidently  discover  and  direct  us  unto  the  spring  and  rea- 
sons of  them ;  besides,  weakness,  weariness,  and  the  near  approaches  of  death  do 
call  me  off  from  any  farther  labour  in  this  kind. 


MEDITATIONS  AND  DISCOURSES 


THE   GLORY   OF    CHRIST. 


CHAPTER  I. 

The  Explication  of  the  Text. 

••  Father,  I  will  that  they  also  whom  thou  hast  given  nie  be  with  nie  where  I  am;  that  they  may 
behold  my  glory,  which  thou  hast  given  nie." — JouN  xvii.  24. 

The  high  priest  under  the  law,  when  he  was  to  enter  into  the  holy 
place  on  the  solemn  day  of  atonement,  was  to  take  both  his  hands 
full  of  sweet  incense  from  the  golden  table  of  incense,  to  carry  along 
with  him  in  his  entrance.  He  had  also  a  censer  filled  with  fire,  that 
was  taken  from  the  altar  of  burnt- offerings,  where  atonement  was  made 
for  sin  with  blood.  Upon  his  actual  entrance  through  the  veil,  he  put 
the  incense  on  the  fire  in  the  censer  until  the  cloud  of  its  smoke 
covered  the  ark,  and  the  mercy-seat.  See  Lev.  xvi.  12,  13.  And  the 
end  hereof  was  to  present  unto  God,  in  the  behalf  of  the  people,  a 
sweet-smelling  savour  from  the  sacrifice  of  propitiation.  See  the  de- 
claration of  these  things  in  our  exposition  of  Heb.  ix. 

In  answer  unto  this  mystical  type,  the  great  High  Priest  of  the 
church,  our  Lord  Jesus  Christ,  being  to  enter  into  the  "  holy  place 
not  made  with  hands,"  did,  by  the  glorious  prayer  recorded  in  this 
chapter,  influenced  from  the  blood  of  his  sacrifice,  fill  the  heavens 
above,  the  glorious  place  of  God's  residence,  with  a  cloud  of  incense, 
or  the  sweet  perfume  of  his  blessed  intercession,  typed  by  the  incense 
offered  by  the  high  priest  of  old.  By  the  same  eternal  fire  wherewith 
he  offered  himself  a  bloody  sacrifice  to  make  atonement  for  sin,  he 
kindled  in  his  most  holy  soul  those  desires  for  the  application  of  all 
its  benefits  unto  his  church  which  are  here  expressed,  and  wherein 
his  intercession  doth  consist. 

It  is  only  one  passage  in  the  verse  above  named  that  at  present  I 
design  an  inquiry  into.  And  this  is  the  subject-matter  of  what  the 
Lord  Christ  here  desires  in  the  behalf  of  those  given  him  by  the 
Father, — namely,  that  they  may  behold  his  gloky. 


286  THE  GLORY  OF  CHRIST. 

It  is  evident  that  ia  tiis  prayer  the  Lord  Christ  hath  respect  unto 
his  own  glory  and  the  manifestation  of  it,  which  he  had  in  the  en- 
trance asked  of  the  Father,  verses  4,  5.  But  in  this  place  he  hath 
not  so  much  respect  unto  it  as  his  own,  as  unto  the  advantage,  benefit, 
satisfaction,  and  blessedness  of  his  disciples,  in  the  beholding  of  it. 
For  these  things  were  the  end  of  all  that  mediatory  glory  which  was 
given  unto  him.  So  Joseph  charged  his  brethren,  when  he  had  re- 
vealed himself  unto  them,  that  they  should  tell  his  father  of  all  his 
"glory  in  Egypt,"  Gen.  xlv.  13.  This  he  did,  not  for  an  ostentation 
of  his  own  glory,  but  for  the  satisfaction  which  he  knew  his  father 
would  take  in  the  knowledge  of  it.  And  such  a  manifestation  of  his 
glory  unto  his  disciples  doth  the  Lord  Christ  here  desire,  as  might  fill 
them  with  blessed  satisfaction  for  evermore. 

This  alone,  which  is  here  prayed  for,  will  give  them  such  satisfac- 
tion, and  nothing  else.  The  hearts  of  believers  are  like  the  needle 
touched  by  the  loadstone,  which  cannot  rest  until  it  comes  to  the  point 
whereunto,  by  the  secret  virtue  of  it,  it  is  directed.  For  being  once 
touched  by  the  love  of  Christ,  receiving  therein  an  impression  of  secret 
ineffable  virtue,  they  will  ever  be  in  motion,  and  restless,  until  they 
come  unto  him,  and  behold  his  glory.  That  soul  which  can  be  satis- 
fied without  it, — that  cannot  be  eternally  satisfied  with  it, — ^is  not  par- 
taker of  the  efficacy  of  his  intercession. 

I  shall  lay  the  foundation  of  the  ensuing  Meditations  in  this  one 
assertion, — ^namely.  That  one  of  the  greatest  privileges  and  advance- 
ments of  believers,  both  in  this  world  and  unto  eternity,  consists  in 
their  BEHOLDING  THE  GLORY  OF  CHRIST.  This,  therefore,  He  desnes 
for  them  in  this  solemn  intercession,  as  the  complement  of  all  his  other 
requests  in  their  behalf; — "  That  they  may  behold  my  glory," — "Iva, 
^supuffi, — that  they  may  see,  view,  behold,  or  contemplate  on  my  glory. 
The  reasons  why  I  assign  not  this  glorious  privilege  only  unto  the 
heavenly  state,  which  is  principally  respected  in  this  place,  but  apply 
it  unto  the  state  of  believers  in  this  world  also,  with  their  duties  and 
privileges  therein,  shall  be  immediately  declared. 

All  unbehevers  do  in  their  heart  call  Christ  "  Ichabod," — "  Where 
is  the  glory?"  They  see  neither  "  form  nor  comeliness  in  him,"  that 
he  should  be  desired.  They  look  on  him  as  Michal,  Saul's  daughter, 
did  on  David  "  dancing  before  the  ark,"  when  she  despised  him  in 
her  heart.  They  do  not,  indeed  (many  of  them),  "  call  Jesus  ana- 
thema," but  cry,  "  Hail,  Master ! "  and  then  crucify  him. 

Hence  have  we  so  many  cursed  opinions  advanced  in  derogation 
unto  his  glory, — some  of  them  really  destructive  of  all  that  is  truly  so; 
yea,  denying  the  "  only  Lord  that  bought  us,"  and  substituting  a 
false  Christ  in  his  room.  And  others  there  are  who  express  their 
slight  thoughts  of  him  and  his  glor}'-  by  bold,  irreverent  inquiries,  of 


EXPLICATION  OF  THE  TEXT.  287 

what  use  his  Person  is  in  our  rehgion ;  as  though  there  were  anything 
in  our  rehgion  that  hath  either  reahty,  substance,  or  truth,  but  by 
virtue  of  its  relation  thereunto.  And,  by  their  answers,  they  bring 
their  own  inquiries  yet  nearer  unto  the  borders  of  blasphemy. 

Never  was  there  an  age  since  the  name  of  Christians  was  known 
upon  the  earth,  wherein  there  was  such  a  direct  opposition  made  unto 
the  Person  and  glory  of  Christ,  as  there  is  in  that  wherein  we  live. 
There  were,  indeed,  in  the  first  times  of  the  church,  swarms  of  proud, 
doting,  brain-sick  persons,  who  vented  many  foolish  imaginations  about 
him,  which  issued  at  length  in  Arianism,  in  whose  ruins  they  were 
buried.  The  gates  of  hell  in  them  prevailed  not  against  the  rock  on 
which  the  church  is  built.  But  as  it  was  said  of  Coesar,  "  Solus  ac- 
cessit  sobrius,  ad  perdendam  rempublicam," — "  He  alone  went  soberly 
about  the  destruction  of  the  commonwealth;''  so  we  now  have  great 
numbers  who  oppose  the  Person  and  glory  of  Christ,  under  a  pretence 
of  sobriety  of  reason,  as  they  vainly  plead.  Yea,  the  disbelief  of  the 
mysteries  of  the  Trinity,  and  the  incarnation  of  the  Son  of  God, — the 
sole  foundation  of  Christian  religion, — is  so  diffused  in  the  world,  as 
that  it  hath  almost  devoured  the  power  and  vitals  of  it.  And  not  a 
few,  who  dare  not  yet  express  their  minds,  do  give  broad  intimations 
of  their  intentions  and  good-wll  towards  him,  in  making  them  the 
object  of  their  scorn  and  reproach  who  desire  to  know  nothing  but 
him,  and  him  crucified. 

God,  in  his  appointed  time,  will  effectually  vindicate  his  honour  and 
glory  from  the  vain  attempts  of  men  of  corrupt  minds  against  them. 

In  the  meantime,  it  is  the  duty  of  all  those  who  "  love  the  Lord 
Jesus  in  sincerity,"  to  give  testimony  in  a  pecuhar  manner  unto  his 
divine  Person  and  glory,  according  unto  their  several  capacities,  because 
of  the  opposition  that  is  made  against  them. 

I  have  thought  myself  on  many  accounts  obliged  to  cast  my  mite 
into  this  treasury.  And  I  have  chosen  so  to  do,  not  in  a  way  of  con- 
troversy  (which  formerly  I  have  engaged  in),  but  so  as,  together  with 
the  vindication  of  the  truth,  to  promote  the  strengthening  of  the  faith 
of  true  believers,  their  edification  in  the  knowledge  of  it;  and  to  ex- 
press the  experience  which  they  have,  or  may  have,  of  the  power  and 
reality  of  these  things. 

That  w^hich  at  present  I  design  to  demonstrate  is,  that  the  behold- 
ing of  the  glory  of  Christ  is  one  of  the  greatest  privileges  and  ad- 
vancements that  believers  are  capable  of  in  tMs  world,  or  that  which 
is  to  come.  It  is  that  whereby  they  are  first  gradually  conformed 
unto  it,  and  then  fixed  in  the  eternal  enjoyment  of  it.  For  here  in 
this  life,  beholding  his  glory,  they  are  changed  or  transformed  into 
the  likeness  of  it,  2  Cor.  iii.  18;  and  hereafter  they  shall  be  "  for  ever 
like  unto  him,"  because  they  "  shall  see  him  as  he  is."  1  John  iii.  1,  2. 


288  THE  GLORY  OF  CHRIST. 

Hereon  do  our  present  comforts  and  future  blessedness  depend.  This 
is  the  life  and  reward  of  our  souls.  "  He  that  hath  seen  him  hath 
seen  the  Father  also,"  John  xiv.  9.  For  we  discern  the  "  light  of 
the  knowledge  of  the  glory  of  God  only  in  the  face  of  Jesus  Christ," 
2  Cor.  iv.  6. 

There  are,  therefore,  two  ways  or  degrees  of  beholding  the  glory 
of  Christ,  which  are  constantly  distinguished  in  the  Scripture.  The 
one  is  hj  faith,  in  this  world, — which  is  "  the  evidence  of  things  not 
seen ; "  the  other  is  by  sight,  or  immediate  vision  in  eternity,  2  Cor. 
V.  7,  "  We  walk  by  faith,  and  not  by  sight."  We  do  so  w^hilst  we  are 
in  this  world,  "  whilst  we  are  present  in  the  body,  and  absent  from 
the  Lord,"  verse  8.  But  we  shall  live  and  walk  by  sight  hereafter. 
And  it  is  the  Lord  Christ  and  his  glory  which  are  the  immediate  ob- 
ject both  of  this  faith  and  sight.  For  we  here  "  behold  him  darkly 
in  a  glass"  (that  is,  by  faith) ;  "  but  we  shall  see  him  face  to  face"  (by 
immediate  vision).  "  Now  we  know  him  in  part;  but  then  we  shall 
know  him  as  we  are  known,"  1  Cor.  xiii.  12.  What  is  the  difference 
between  these  two  ways  of  beholding  the  glory  of  Christ  shall  be 
afterward  declared. 

It  is  the  second  way — namely,  by  vision  in  the  light  of  glory — that 
is  principally  included  in  that  prayer  of  our  blessed  Savioiu",  that  his 
disciples  may  be  where  he  is,  to  behold  his  glory.  But  I  shall  not 
confine  my  inquiry  thereunto  ;  nor  doth  our  Lord  Jesus  exclude  from 
his  desire  that  sight  of  his  glory  which  we  have  by  faith  in  this  world, 
but  prays  for  the  perfection  of  it  in  heaven.  It  is  therefore  the  first 
way  that,  in  the  first  place,  I  shall  insist  upon ;  and  that  for  the  rea- 
sons ensuing: — 

1.  No  man  shall  ever  behold  the  glory  of  Christ  by  sight  hereafter, 
who  doth  not  in  some  measure  behold  it  hj  faith  here  in  this  world. 
Grace  is  a  necessary  preparation  for  glory,  and  faith  for  sight.  Where 
the  subject  (the  soul)  is  not  previously  seasoned  with  grace  and  faith, 
it  is  not  capable  of  glory  or  vision.  Nay,  persons  not  disposed  hereby 
unto  it  cannot  desire  it,  whatever  they  pretend ;  they  only  deceive 
their  o^vn  souls  in  supposing  that  so  they  do.  Most  men  will  say 
with  confidence,  li\4ng  and  dying,  that  they  desire  to  be  with  Christ, 
and  to  behold  his  glory;  but  they  can  give  no  reason  why  they  should 
desire  any  such  thing, — only  they  think  it  somewhat  that  is  better 
than  to  be  in  that  evil  condition  which  otherwise  they  must  be  cast 
into  for  ever,  when  they  can  be  here  no  more.  If  a  man  pretend 
himself  to  be  enamoured  on,  or  greatly  to  desire,  what  he  never  saw, 
nor  was  ever  represented  unto  him,  he  doth  but  dote  on  his  own  ima- 
ginations. And  the  pretended  desires  of  many  to  behold  the  glory 
of  Christ  in  heaven,  Avho  have  no  view  of  it  by  faith  whilst  they  are 
here  in  this  world,  are  nothing  but  self- deceiving  imaginations. 


EXPLICATION  OF  THE  TEXT.  289 

So  do  the  Papists  delude  themselves.  Their  carnal  affections  are 
excited  by  their  outward  senses  to  dehght  in  images  of  Christ, — in 
his  sufferings,  his  resurrection,  and  glory  above.  Hereon  they  satisfy 
themselves  that  they  behold  the  glory  of  Christ  himself,  and  that 
with  love  and  great  delight.  But  whereas  there  is  not  the  least  true 
representation  made  of  the  Lord  Christ  or  his  glory  in  these  things, 
■ — that  being  confined  absolutely  unto  the  Gospel  alone,  and  this  way 
of  attempting  it  being  laid  under  a  severe  interdict, — they  do  but 
sport  themselves  with  their  own  deceivings. 

The  apostle  tells  us  concerning  himself  and  other  believers,  when 
the  Lord  Christ  was  present  and  conversed  with  them  in  the  days  of 
his  flesh,  that  they  "  saw  his  glory,  the  glory  as  of  the  only-begotten 
of  the  Father,  full  of  grace  and  truth,"  John  i.  14.  And  we  may  in  • 
qmre,  what  was  this  glory  of  Christ  which  they  so  saw,  and  by  what 
means  they  obtained  a  prospect  of  it.  For, — 1.  It  was  not  the  glory 
of  his  outward  condition,  as  we  behold  the  glory  and  grandeur  of  the 
kings  and  potentates  of  the  earth ;  for  he  made  himself  of  no  reputa- 
tion, but  being  in  the  form  of  a  servant,  he  walked  in  the  condition 
of  a  man  of  low  degree.  The  secular  grandeur  of  his  pretended  Vicar 
makes  no  representation  of  that  glory  of  his  which  his  disciples  saw. 
He  kept  no  court,  nor  house  of  entertainment,  nor  (though  he  made 
all  things)  had  of  his  own  where  to  lay  his  head.  Nor, — 2.  Was  it  with 
respect  to  the  outward  form  of  the  flesh  tvhich  he  ivas  made,  wherein 
tie  took  our  nature  on  him,  as  we  see  the  glory  of  a  comely  or  beauti- 
ful person ; — for  he  had  therein  neither  form  nor  comeliness,  that  he 
should  be  desired,  "  his  visage  was  so  marred  more  than  any  man, 
and  his  form  more  than  the  sons  of  men,"  Isa.  lii.  14,  liii.  2,  3.  All 
things  appeared  in  him  as  became  "a  man  of  sorrows."  Nor, — .3.  Was 
it  absolutely  the  eternal  essential  glory  of  his  divine  nature  that  is 
intended ;  for  this  no  man  can  see  in  this  world.  What  we  shall 
attain  in  a  view  thereof  hereafter  we  know  not.  But, — 4.  It  was  his 
glory,  as  he  was  "  full  of  grace  and  truth."  They  saw  the  glory  of  his 
person  a,nd  his  office  in  the  administration  of  grace  and  truth.  And 
how  or  by  what  means  did  they  see  this  glory  of  Christ  ?  It  vras 
by  faith,  and  no  otherwise  ;  for  this  privilege  was  granted  unto 
them  only  who  "  received  him,"  and  believed  on  his  name,  John  i.  12. 
This  was  that  glory  which  the  Baptist  saw,  when,  upon  his  coming 
unto  him,  he  said  unto  all  that  were  present,  "  Behold  the  Lamb  of 
God,  which  taketh  away  the  sin  of  the  world  !  "  verses  29-33. 

Wherefore  let  no  man  deceive  himself;  he  that  hath  no  sight  of 
the  glory  of  Christ  here,  shall  never  have  any  of  it  hereafter  unto  his 
advantage.  It  is  not,  therefore,  unto  edification  to  discourse  of  be- 
holding the  glory  of  Christ  in  heaven  by  vision,  until  we  go  through 
a  trial  whether  we  sop  anything  of  it  in  this  world  by  faith  or  no. 


290  THE  GLOEY  OF  CHRIST 

2.  The  beholding  of  Christ  in  glory  is  that  which  in  itself  is  loo  hi^n, 
illustrious,  and  marvellous  for  us  in  our  present  condition.  It  hath 
a  splendo^^r  and  glory  too  great  for  our  present  spiritual  visible  [visive] 
faculty;  as  the  direct,  immediate  sight  of  the  sun  darkens  our  sight, 
and  doth  not  relieve  or  strengthen  it  at  all.  Wherefore  we  have  no 
way  to  take  into  our  minds  any  true  spiritual  apprehensions  of  the 
nature  of  immediate  vision,  or  what  it  is  to  see  the  glory  of  Christ  in 
heaven,  but  by  that  view  which  we  have  by  faith  in  tliis  life  of  the 
same  glory.  Whatever  otherwise  falls  into  our  minds  is  but  conjec- 
ture and  imagination;  such  as  are  the  contemplations  of  most  about 
heavenly  things. 

I  have  seen  and  read  somewhat  of  the  wTitings  of  learned  men 
concerning  the  state  of  future  glory ;  some  of  them  are  filled  Avith 
excellent  notions  of  truth,  and  elegancy  of  speech,  whereby  they  can- 
not but  much  affect  the  minds  of  them  who  duly  consider  what  they 
say.  But  I  know  not  well  whence  it  comes  to  pass,  many  complain 
that,  in  reading  of  such  discourses,  they  are  like  a  man  who  "  beholds 
his  natural  face  in  a  glass,  and  immediately  forgets  what  manner  of 
man  he  was;"  as  one  of  old  complained  to  the  same  purpose  upon 
his  perusal  of  Plato's  contemplations  about  the  immortality  of  the 
soul.  The  things  spoken  do  not  abide  nor  incorporate  with  our  minds. 
They  please  and  refresh  for  a  little  while,  like  a  shower  of  rain  in  a 
dry  season,  that  soaketh  not  unto  the  roots  of  things;  the  power  of 
them  doth  not  enter  into  us.  Is  it  not  all  from  hence,  that  their  no- 
tions of  future  things  are  not  educed  out  of  the  experience  which  we 
have  of  the  beginnings  of  them  in  this  world?  without  Avhich  they 
can  make  no  permanent  abode  in  our  minds,  nor  continue  any  influ- 
ence upon  our  affections.  Yea,  the  soul  is  disturbed,  not  edified,  in 
all  contemplations  of  future  glory,  when  things  are  proposed  unto  it 
whereof  in  this  Hfe  it  hath  neither  foretaste,  sense,  experience,  nor 
evidence.  No  man  ought  to  look  for  anything  in  heaven,  but  what 
one  way  or  other  he  hath  some  experience  of  in  this  life.  If  men 
were  fully  persuaded  hereof,  they  would  be,  it  may  be,  more  in  the 
exercise  of  faith  and  love  about  heavenly  things  than  for  the  most 
part  they  are.  At  present  they  know  not  what  they  enjoy,  and  they 
look  for  they  know  not  what. 

Hence  is  it  that  men,  utterly  strangers  unto  all  experience  of  the 
beginning  of  glory  in  themselves  as  an  effect  of  faith,  have  filled  their 
divine  worship  with  images,  pictures,  and  music,  to  represent  unto 
themselves  somewhat  of  that  glory  which  they  fancy  to  be  above. 
For  into  that  which  is  truly  so,  they  have  no  prospect,  or  can  have; 
because  they  have  no  experience  of  its  power  in  themselves,  nor  do 
they  taste  of  its  goodness  by  any  of  its  first-fruits  in  their  own  minds. 
Wherefore  by  that  view  alone,  and  not  otherwise,  v/hich  we  hav^e  of 


EXPLICATION  OF  THE  TEXT.  i91 

the  gloiy  of  Christ  by  faith  here  in  this  world,  we  may  attain  such 
blessed  conceptions  of  our  beholding  his  glory  above  by  immediate 
vision,  as  shall  draw  out  our  hearts  unto  the  admiration  of  it  and 
desires  of  its  full  enjoyment. 

3.  Herein,  then,  our  present  edification  is  principally  concerned; 
for  in  this  present  beholding  of  the  glory  of  Christ,  the  life  and  power 
of  faith  are  most  eminently  acted.  And  from  this  exercise  of  faith 
doth  love  unto  Christ  principally,  if  not  solely,  arise  and  spring.  If, 
therefore,  we  desire  to  have  faith  in  its  vigour  or  love  in  its  power, 
giving  rest,  complacency,  and  satisfaction  unto  our  own  souls,  we  are 
to  seek  for  them  in  the  diligent  discharge  of  this  duty; — elsewhere 
they  will  not  be  found.  Herein  would  I  live; — herein  would  I  die; 
— hereon  would  I  dwell  in  my  thoughts  and  affections,  to  the  wither- 
ing and  consumption  of  all  the  painted  beauties  of  this  world,  unto 
the  crucifying  all  things  here  below,  until  they  become  unto  me  a 
dead  and  deformed  thing,  no  way  meet  for  affectionate  embraces. 

For  these  and  the  like  reasons  I  shall  first  inquire  into  our  be- 
holdmg  of  the  glory  of  Christ  in  this  world  by  faith ;  and  therein  en- 
deavour to  lead  the  souls  of  them  that  believe  into  the  more  retired 
walks  of  faith,  love,  and  holy  meditation,  "  whereby  the  King  is  held 
in  the  galleries,"  Cant.  vii.  5. 

But  because  there  is  no  benefit  in,  nor  advantage  by,  the  contem- 
plation of  this  sacred  truth,  but  what  consists  in  an  improvement  of 
the  practice  of  the  duty  declared  in  it, — namely,  the  constant  behold- 
ing of  the  glory  of  Christ  by  faith, — I  shall,  for  the  promotion  of  it, 
premise  some  few  advantages  which  we  may  have  thereby. 

1.  We  shall  hereby  be  made_/ii  and  meet  for  heaven.  Eveiy  man 
is  not  so  who  desires  it,  and  hopes  for  it;  for  some  are  not  only  un- 
worthy of  it,  and  excluded  from  it,  by  reason  of  sin,  but  they  are  un- 
meet for  it,  and  incapable  of  any  advantage  by  it.  All  men,  indeed, 
think  themselves  fit  enough  for  glory  (what  should  hinder  them  ?)  if 
they  could  attain  it ;  but  it  is  because  they  know  not  what  it  is.  Men 
shall  not  be  clothed  with  glory,  as  it  were,  whether  they  will  or  no. 
It  is  to  be  received  in  that  exercise  of  the  faculties  of  their  souls  which 
such  persons  have  no  ability  for.  Music  hath  no  pleasure  in  it  unto 
them  that  cannot  hear;  nor  the  most  beautiful  colours,  unto  them 
that  cannot  see.  It  would  be  no  benefit  unto  a  fish,  to  take  him  from 
the  bottom  of  the  ocean,  filled  with  cold  and  darkness,  and  to  place 
him  under  the  beams  of  the  sun ;  for  he  is  no  way  meet  to  receive 
any  refreshment  thereby.  Heaven  itself  would  not  be  more  advan- 
tageous unto  persons  not  renewed  by  the  Spirit  of  grace  in  this  fife. 

Hence  the  apostle  gives  "thanks  unto  the  Father,  who  hath  made 
us  meet  to  be  partakers  of  the  inheritance  of  the  saints  in  light,"  Col. 
L  12.  Indeed,  the  beginning  here,  and  the  fulness  of  glory  here- 
VOL.  I.— 27 


292  THE  GLORY  OF  CHRIST. 

after,  are  communicated  unto  believers  by  an  almighty  act  of  the 
will  and  grace  of  God.  But  yet  he  hath  ordained  ways  and  means 
whereby  they  may  be  made  meet  receptive  subjects  of  the  glory 
so  to  be  communicated  unto  them.  Tliat  this  way  and  means  is 
by  the  beholding  of  the  glory  of  Christ  by  faith  shall  be  fully  de- 
clared in  our  progress.  This,  therefore,  should  excite  us  unto  this 
duty  ;  for  all  our  present  glory  consists  in  our  preparation  for  futm-e 
glory. 

2.  No  man  can  by  faith  take  a  real  view  of  this  glory,  but  virtue 
will  proceed  from  it  in  a  transforming  power  to  change  him  "  into 
the  same  image,"  2  Cor.  iii.  18.  How  this  is  done,  and  how  we  be- 
come like  unto  Christ  by  beholding  his  glory,  shall  be  fully  declared 
in  our  progress. 

S.  The  constant  contemplation  of  the  glory  of  Christ  will  give  rest, 
satisfaction,  and  complacency  unto  the  souls  of  them  who  are  exer- 
cised therein.  Our  minds  are  apt  to  be  filled  with  a  multitude  of 
perplexed  thoughts ; — fears,  cares,  dangers,  distresses,  passions,  and 
lusts,  do  make  various  impressions  on  the  minds  of  men,  filling  them 
with  disorder,  darkness,  and  confusion.  But  where  the  soul  is  fixed 
in  its  thoughts  and  contemplations  on  this  glorious  object,  it  will  be 
brought  into  and  kept  in  a  holy,  serene,  spiritual  frame.  For  "  to 
be  sphitually-minded  is  life  and  peace."  And  this  it  doth  by  taking 
off  our  hearts  from  all  undue  regard  unto  all  things  below,  in  com- 
parison of  the  great  worth,  beaut}^,  and  glory  of  what  we  are  conver- 
sant withal.  See  Phil.  iii.  7-11.  A  defect  herein  makes  many  of  us 
strangers  unto  a  heavenly  life,  and  to  live  beneath  the  spiritual  re- 
freshments and  satisfactions  that  the  Gospel  doth  tender  unto  us. 

4.  The  sight  of  the  glory  of  Christ  is  the  spring  and  cause  of  our 
everlasting  blessedness.  "  We  shall  ever  be  with  the  Lord,"  1  Thess. 
iv.  17,  or  "  be  with  Christ,"  which  is  best  of  all,  Phil.  i.  23.  For 
there  shall  we  "  behold  his  glory,"  John  xvii.  24  ;  and  by  "  seeing 
him  as  he  is,  we  shall  be  made  like  him,"  1  John  iii.  2 ; — which  is  our 
everlasting  blessedness. 

The  enjoyment  of  God  by  sight  is  commonly  called  the  BEATIFICAL 
VISION ;  and  it  is  the  sole  fountain  of  all  the  actings  of  our  souls  in 
the  state  of  blessedness  :  which  the  old  philosophers  knew  nothing  of; 
neither  do  we  know  distinctly  what  they  are,  or  what  is  this  sight  of 
God.  Howbeit,  this  we  know,  that  God  in  his  immense  essence  is 
invisible  unto  our  corporeal  eyes,  and  will  be  so  to  eternity ;  as  also 
incomprehensible  unto  our  minds.  For  nothing  can  perfectly  com- 
prehend that  which  is  infinite,  but  what  is  itself  infinite.  Wherefore 
the  blessed  and  blessing  sight  which  we  shall  have  of  God  will  be 
always  "  in  the  face  of  Jesus  Christ."  Therein  will  that  manifesta- 
tion of  the  glory  of  God,  in  his  infinite  perfections,  and  all  their 


CHEIST  THE  REPRESENTATIVE  OF  GOD.  293 

blessed  operations,  so  sliine  into  our  souls,  as  shall  immediately  fill  us 
with  peace,  rest,  and  glory. 

These  things  we  here  admire,  but  cannot  comprehend.  We  know 
not  well  what  we  say  when  we  speak  of  them  :  yet  is  there  in  true 
believers  a  foresight  and  foretaste  of  this  glorious  condition.  There 
enters  sometimes,  by  the  Word  and  Spirit,  into  theh  hearts  such  a 
sense  of  the  uncreated  glory  of  God,  shining  forth  in  Christ,  as  affects 
and  satiates  their  souls  with  ineffable  joy.  Hence  ariseth  that  "peace 
of  God  which  passeth  all  understanding,"  keeping  "  our  hearts  and 
minds  through  Jesus  Christ,"  Phil.  iv.  7.  "  Christ,"  in  believers, 
"  the  hope  of  glory,"  gives  them  to  taste  of  the  first-fruits  of  it ;  yea, 
sometimes  to  bathe  their  souls  in  the  fountain  of  life,  and  to  drink  of 
the  rivers  of  pleasure  that  are  at  his  right  hand.  Where  any  are 
utterly  unacquainted  with  these  things,  they  are  carnal,  yea,  blind, 
and  see  nothing  afar  off.  These  enjoyments,  indeed,  are  rare,  and  for 
tlie  most  part  of  short  continuance.  "  E-ara  hora,  brevis  mora."  But 
it  is  from  our  o^vn  sloth  and  darkness  that  we  do  not  enjoy  more 
visits  of  this  grace,  and  that  the  dawnings  of  glory  do  not  more  shine 
on  our  souls.  Such  things  as  these  may  excite  us  to  diligence  in  the 
duty  proposed  unto  us. 

And  I  shall  inquire, — 1.  What  is  that  glory  of  Christ  which  we  do 
or  may  behold  by  faith  ?  2.  How  do  we  behold  it  ?  3.  Wherein 
our  doing  so  differs  from  immediate  vision  in  heaven  ?  And  in  the 
whole  we  shall  endeavour  an  answer  unto  the  inquiry  made  unto  the 
spouse,  by  the  daughters  of  Jerusalem,  Cant.  v.  9,  "  What  is  thy 
beloved  more  than  another  beloved,  O  thou  fairest  among  women  ? 
what  is  thy  beloved  more  than  another  beloved,  that  thou  dost  so 
charge  us?" 


CHAPTER  11. 

The  Glory  of  the  Person  of  Christ,  as  the  only  Representative  of  God  unto  the 

Church. 

The  glory  of  Christ  is  the  glory  of  the  person  of  Christ,  So  he 
calls  it  T;^!'  do^civ  rnv  s/j!,riv,  John  xvii.  24,  "  That  glory  which  is  mine," 
which  belongeth  to  me,  unto  my  person. 

The  person  of  Christ  maybe  considered  two  ways: — 1.  Absolutely 
in  itself  2.  In  the  suscejjtion  and  discharge  of  his  office,  with  what 
ensued  thereon.  His  glory  on  these  distinct  accounts  is  aisiinct  and 
different;  but  all  equally  his  own.  How  in  both  respects  we  may 
behold  it  by  faith,  is  that  which  we  inquire  into. 


294  THE  GLOEY  OF  CHRIST 

The  first  thing  wherein  we  may  behold  the  glory  of  the  person  of 
Christ,  God  and  man,  which  was  given  him  of  his  Father,  consists  in 
the  representation  of  the  nature  of  God,  and  of  the  divine  person  of 
the  Father,  unto  the  church  in  him ;  for  we  behold  "  the  glory  of  God 
in  the  face  of  Jesus  Christ,"  2  Cor.  iv.  6.  Otherwise  we  know  it  not, 
we  see  it  not,  we  see  nothing  of  it;  that  is  the  way  of  seeing  and 
knowing  God,  declared  in  the  Scripture  as  our  duty  and  blessedness. 
The  glory  of  God  comprehends  both  the  holy  properties  of  his  nature 
and  the  counsels  of  his  mil ;  and  "  the  light  of  the  knowledge  "  of 
these  things  we  have  only  "  in  the  face  "  or  person  "  of  Jesus  Christ/' 
Whatever  obscure,  imperfect  notions  we  may  have  of  them  other  ways, 
we  cannot  have  pwr/tr/xoi/  r^s  yvugsug  r^g  So^^s  rod  &sou,  "  the  light  of 
the"  illuminating,  irradiating  "  knowledge  of  the  glory  of  God,"  which 
may  enlighten  our  minds  and  sanctify  our  hearts,  but  only  f  i/  crpoffwcrw, "  in 
the  face"  or  person  "  of  Jesus  Christ;"  for  he  is  "the  image  of  God," 
2  Cor.  iv.  4 ;  "  the  brightness  of  the  Father's  glory,  and  the  express 
image  of  his  person,"  Heb.  i.  3;  "the  image  of  the  invisible  God," 
Col.  i.  15.  I  do  here  only  mention  these  things,  because  I  have 
handled  them  at  large  in  my  discourse  of  the  "  Mystery  of  Godliness," 
or  the  Person  of  Christ;  whereunto  I  refer  the  readers  for  their  full 
declaration  and  vindication.  Herein  is  he  glorious,  in  that  he  is  the 
great  representative  of  the  nature  of  God  and  his  will  unto  us ;  which 
without  him  would  have  been  eternally  hid  from  us,  or  been  invisible 
unto  us ; — we  should  never  have  seen  God  at  any  time,  here  nor  here- 
after, John  i.  18. 

In  his  divine  person  absolutely  considered,  he  is  the  essential  image 
of  God,  even  the  Father.  He  is  in  the  Father,  and  the  Father  in 
him,  in  the  unity  of  the  same  divine  essence,  John  xiv.  10.  Now  ho 
is  with  the  Father,  John  i.  1,  in  the  distinction  of  his  person,  so  is  he 
his  essential  image.  Col.  i.  15;  Heb.  i.  3.  In  his  incarnation  he  be- 
comes the  representative  image  of  God  unto  the  church,  2  Cor.  iv.  6; 
without  whom  our  understandings  can  make  no  such  approach  unto 
the  divine  excellencies  but  that  God  continues  to  be  unto  us  what 
he  is  in  himself, — the  "  invisible  God,"  In  the  face  of  Jesus  Christ 
we  see  his  glory. 

This  is  the  original  glory  of  Christ,  given  him  by  his  Father,  and 
which  by  faith  we  may  behold.  He,  and  he  alone,  declares,  repre- 
sents, and  makes  known,  unto  angels  and  men,  the  essential  glory  of 
the  invisible  God,  his  attributes  and  his  will;  without  which,  a  per- 
petual comparative  darkness  would  have  been  on  the  whole  creation, 
especially  that  part  of  it  here  below. 

This  is  the  foundation  of  our  religion,  the  Rock  whereon  the  church 
is  built,  the  ground  of  all  our  hopes  of  salvation,  of  life  and  immor- 
tahty:  all  is  resolved  into  this, — namely,  the  representation  that  is 


AS  THE  REPRESENTATIVE  OF  GOD.  295 

made  of  the  nature  and  will  of  God  in  the  person  and  office  of  Christ. 
If  this  fail  us,  we  are  lost  for  ever;  if  this  Rock  stand  firm,  the  church 
is  safe  here,  and  shall  be  triumphant  hereafter. 

Herein,  then,  is  the  Lord  Christ  exceedingly  glorious.  Those  who 
ca,nnot  behold  this  glory  of  his  by  faith, — namely,  as  he  is  the  gTeat 
divine  ordinance  to  represent  God  unto  us, — they  know  him  not.  In 
their  worship  of  him,  they  worship  but  an  image  of  their  own  devising. 

Yea,  in  the  ignorance  and  neglect  hereof  consists  the  formal  nature 
of  unbelief,  even  that  which  is  inevitably  ruinous  unto  the  souls  of 
men.  He  that  discerns  not  the  representation  of  the  glory  of  God  in. 
the  person  of  Christ  unto  the  souls  of  men,  is  an  unbeliever.  Such 
was  the  state  of  the  unbelieving  Jews  and  Gentiles  of  old ;  they  did 
not,  they  would  not,  they  could  not,  behold  the  glory  of  God  in  him, 
nor  how  he  did  represent  him.  That  this  was  both  the  cause  and  the 
formal  natmre  of  their  unbelief,  the  apostle  declares  at  large,  1  Cor. 
i.  21-25,  Not  to  see  the  wisdom  of  God,  and  the  power  of  God,  and 
consequently  all  the  other  holy  properties  of  his  nature,  in  Christ,  is 
to  be  an  unbeliever. 

The  essence  of  faith  consists  in  a  due  ascription  of  glory  to  God, 
Rom.  iv.  20.  This  we  cannot  attain  unto  without  the  manifestation 
of  those  divine  excellencies  unto  us  wherein  he  is  glorious.  This  is 
done  in  Christ  alone,  so  as  that  we  may  glorify  God  in  a  saving  and 
acceptable  manner.  He  who  discerns  not  the  glory  of  divine  wisdom, 
power,  goodness,  love,  and  gxace,  in  the  person  and  office  of  Christ, 
with  the  way  of  the  salvation  of  sinners  by  him,  is  an  unbeliever. 

Hence  the  great  design  of  the  devil,  in  the  beginning  of  the  preach- 
ing of  the  gospel,  was  to  blind  the  eyes  of  men,  and  fill  their  minds 
with  prejudices,  that  they  might  not  behold  this  glory  of  his ;  so  the 
apostle  gives  an  account  of  his  success  in  this  design,  2  Cor.  iv.  3,  4, 
"  If  our  gospel  be  hid,  it  is  hid  unto  them  that  are  lost :  in  whom  the 
god  of  this  world  hath  blinded  the  minds  of  them  which  believe  not, 
lest  the  light  of  the  glorious  gospel  of  Christ,  who  is  the  image  of 
God,  should  shine  unto  them."  By  various  ways  and  methods  of 
deceit,  to  secure  the  reputation  he  had  got  of  being  "  god  of  this 
world,"  by  pretences  and  appearances  of  supernatural  power  and  wis- 
dom, he  laboured  to  blind  the  eyes  of  men  with  prejudices  against  that 
glorious  light  of  the  Gospel  which  proposed  the  Lord  Christ  as  the 
only  image  of  God.  This  blindness,  this  darkness  is  cured  in  them 
that  believe,  by  the  mighty  power  of  God ;  for  God,  who  commanded 
the  light  to  shme  out  of  darkness,  hath  irradiated  our  hearts  with  the 
knowledge  of  the  glory  of  God  in  the  face  of  Jesus  Christ,  verse  6, — 
wherein  true  saving  faith  doth  consist.  Under  this  darkness  perished 
the  unbelieving  world  of  Jews  and  Gentiles :  and  such  is  the  present 
condition  of  all  by  whom  the  divme  person  of  Christ  is  denied;  for 


296  THE  GLORY  OF  CHRIST 

no  mere  creature  can  ever  make  a  perfect  representation  of  God  unto 
us.     But  we  must  a  little  farther  inquire  into  this  mystery. 

I.  Since  men  fell  from  God  by  sin,  it  is  no  small  part  of  their 
misery  and  punishment,  that  they  are  covered  with  thick  darkness 
and  ignorance  of  the  nature  of  God.  They  know  him  not,  they  have 
not  seen  him  at  any  time.  Hence  is  that  promise  to  the  church  in 
Christ,  Isa.  Ix.  2,  "  For,  behold,  the  darkness  shall  cover  the  earth, 
and  gross  darkness  the  people :  but  the  Lord  shall  arise  upon  thee, 
and  his  glory  shall  be  seen  uj)on  thee.'' 

The  ancient  philosophers  made  great  inquiries  into,  and  obtained , 
many  notions  of,  the  Divine  Being — its  existence  and  excellencies. 
And  these  notions  they  adorned  with  great  elegancy  of  speech,  to 
allure  others  unto  the  admiration  of  them.  Hereon  they  boasted 
themselves  to  be  the  only  wise  men  in  the  world,  Rom.  i.  22,  <pdG- 
xovrsg  shai  aofol, — ^they  boasted  that  they  were  the  wise.  But  we  must 
abide  in  the  judgment  of  the  apostle  concerning  them  in  their  inqui- 
ries ;  he  assures  us  that  the  world  in  its  wisdom — that  is,  these  wise 
men  in  it  by  their  wisdom — knew  not  God,  1  Cor.  i.  21.  And  he  calls 
the  authors  of  their  best  notions.  Atheists,  or  men  "  Avithout  God  in 
the  world,"  Eph,  ii.  12.     For, — 

1.  They  had  no  certain  guide,  rule,  nor  light,  which,  being  attended 
unto,  might  lead  them  infallibly  into  the  knowledge  of  the  divine 
nature.  All  they  had  of  this  kind  was  then'  own  Xoyiff/Mpi,  their  rea- 
sonings or  imaginations;  whereby  they  commenced  ffuZ^r}rr}Tai  rou  aiuvos 
rovrov,  "  the  great  disputers  of  the  world;"  but  in  them  they  "  waxed 
vain,  and  their  foolish  hearf  was  darkened,"  Rom.  i.  21.  They  did 
at  best  but  endeavour  ^/j^Xa^ai/,  "  to  feel  after  God,"  as  men  do  in  the 
dark  after  what  they  cannot  clearly  discern.  Acts  xvii.  27.  Among 
others,  Cicero's  book,  "De  Natura  Deorum,"  gives  us  an  exact  account 
of  the  intention  of  the  apostle  in  that  expression.  And  it  is  at  this 
day  not  want  of  wit,  but  hatred  of  the  mysteries  of  our  religion,  which 
makes  so  many  prone  to  forego  all  supernatural  revelation,  and  to 
betake  themselves  unto  a  religion  declared,  as  they  suppose,  by  reason 
and  the  light  of  nature ; — like  bats  and  owls,  who,  being  not  able  to 
bear  the  light  of  the  sun,  betake  themselves  unto  the  twilight,  to  the 
dawuings  of  light  and  darkness. 

2.  Whatever  they  did  attain,  as  unto  rational  notions  about  things 
invisible  and  incomprehensible,  yet  could  they  never  deliver  tliem- 
selves  from  such  principles  and  practices  in  idolatry  and  all  manner 
of  flagitious  sins,  as  that  they  could  be  of  any  benefit  unto  them. 
This  is  so  effectually  demonstrated  by  the  apostle  in  the  1st  chapter 
of  the  Epistle  to  the  Romans,  as  that  we  need  not  to  insist  upon  it. 

Men  may  talk  what  they  please  of  a  light  within  them,  or  of  the 
power  of  reason  to  conduct  them  unto  that  knowledge  of  God  whereby 


AS  THE  EEPEESENTATIVE  OF  GOD.  297 

they  may  live  unto  him ;  but  if  they  had  nothing  else,  if  they  did  not 
boast  themselves  of  that  light  which  hath  its  foundation  and  original 
in  divine  revelation  alone,  they  would  not  excel  them  who,  in  the  best 
management  of  their  own  reasonings,  "  knew  not  God,"  but  waxed 
vain  in  their  imaginations. 

With  respect  unto  this  universal  darkness, — that  is,  ignorance  of  God, 
with  horrid  confusion  accompanying  it  in  the  minds  of  men, — Christ 
is  called,  and  is,  the  "  light  of  men,"  the  "  light  of  the  world ;"  be- 
cause in  and  by  him  alone  this  darkness  is  dispelled,  as  he  is  the  "  Sun 
of  Righteousness." 

II.  This  darkness  in  the  minds  of  men,  this  ignorance  of  God,  his 
nature  and  his  will,  was  the  original  of  all  evil  unto  the  world,  and 
yet  continues  so  to  be.     For, — 

1.  Hereon  did  Satan  erect  his  kingdom  and  throne,  obtaining  in  his 
design  until  he  bare  himself  as  "  the  god  of  this  world,"  and  was  so 
esteemed  by  the  most.  He  exalted  himself  by  virtue  of  this  dark- 
ness (as  he  is  the  "prince  of  darkness")  into  the  place  and  room  of 
God,  as  tlie  object  of  the  religious  worshij)  of  men.  For  the  things 
which  the  Gentiles  sacrificed  they  sacrificed  unto  devils,  and  not  to 
God,  1  Cor.  X.  20;  Lev.  xvii.  7;  Deut.  xxxii.  17;  Ps.  cvi.  37;  Gal.  iv.  8. 
This  is  the  territory  of  Satan ;  yea,  the  power  and  sceptre  of  his  king- 
dom in  the  minds  of  the  "  children  of  disobedience."  Hereby  he 
maintains  his  dominion  unto  this  day  in  many  and  great  nations,  and 
with  individual  persons  innumerable. 

2.  This  is  the  spring  of  all  wickedness  and  confusion  among  men 
themselves.  Hence  arose  that  jiood  of  abominations  in  the  old  world, 
which  God  took  away  with  a  flood  of  desolation :  hence  were  the 
sins  of  Sodom  and  Gomorrah,  which  he  revenged  with  "  fire  from 
heaven."  In  brief;  all  the  rage,  blood,  confusion,  desolations,  cruelties, 
oppressions,  villanies,  which  the  world  hath  been  and  is  filled  withal, 
whereby  the  souls  of  men  have  been  and  are  flooded  into  eternal  de- 
struction, have  all  arisen  from  this  coiTupt  fountain  of  the  ignorance 
of  God. 

3.  Of  such  as  those  descriljed  we  are  the  posterity  and  offspring. 
Our  forefathers  in  this  nation  were  given  up  unto  as  brutish  a  service 
of  the  devil  as  any  nation  under  the  sun.  It  is  therefore  an  effect 
of  infinite  mercy,  that  the  day  hath  dawned  on  us,  poor  Gentiles,  and 
that  the  "  day-spring  from  on  high  hath  visited  us."  See  the  glory 
of  this  grace  expressed,  Eph.  iii.  5-10.  God  might  have  left  us  to 
perish  in  the  blindness  and  ignorance  of  our  forefathers ;  but  of  his 
own  accord,  and  by  his  own  powerful  grace  alone,  he  hath  "  trans- 
lated us  out  of  darkness  into  his  marvellous  light."  But,  alas !  the 
horrible  ingratitude  of  men  for  the  glorious  light  of  the  Gospel,  and 
the  abuse  of  it,  will  issue  in  a  sore  revenge. 


198  THE  GLORY  OF  CHRIST 

God  was  kno-svii  under  the  Old  Testament  by  tlie  revelation  of  his 
Word,  and  the  institution  of  his  worship.  This  was  the  glory  and 
f)rivilege  of  Israel,  as  the  Psalmist  declares,  Ps.  cxlvii.  19,  20,  "He 
showeth  his  word  unto  Jacob,  his  statutes  and  his  judgments  unto 
Israel.  He  hath  not  dealt  so  with  any  nation."  The  church  then  knew 
him;  yet  so  as  that  they  had  an  apprehension  that  he  dwelt  in  "  thick 
darkness,"  where  they  could  not  have  any  clear  views  of  him,  Exod. 
XX.  21 ;  Deut.  v.  22;  1  Kings  viii.  12;  2  Chron.  vi.  1.  And  the  rea- 
son why  God  so  represented  himself  in  darkness  unto  them,  was,  to 
instruct  them  in  their  imperfect  state,  wherein  they  could  not  com- 
prehend that  glory  which  should  afterward  be  revealed.  For  as  he 
is  now  made  known  in  Christ,  we  see  that  "  he  is  light,  and  in  him 
there  is  no  darkness  at  all." 

4.  Hitherto  darkness  in  general  covered  the  earth,  and  gross  dark- 
ness the  people,  as  unto  the  knowledge  of  God ;  only  there  was  a  twi- 
light in  the  church.  The  day  did  not  yet  da\vn,  the  "  shadows  did  not 
flee  away,"  nor  the  "  day-star  shine"  in  the  hearts  of  men.  But  when 
the  "  Sun  of  Righteousness"  did  arise  in  his  strength  and  beauty, 
when  the  Son  of  God  "  appeared  in  the  flesh,"  and  in  the  discharge 
of  his  ofiice, — God  himself,  as  unto  his  being,  and  manner  of  exist- 
ence in  three  distinct  persons,  with  all  the  glorious  properties  of 
the  divine  nature,  was  illustriously  manifested  unto  them  that  did 
believe;  and  the  light  of  the  knowledge  of  them  dispelled  all  the 
shadows  that  were  in  the  church,  and  shone  into  the  darkness 
which  was  in  the  world,  so  as  that  none  continued  ignorant  of  God 
but  those  who  would  not  see.  See  John  i.  5,  14,  17,  18;  2  Cor. 
iv.  3,  4. 

Herein  is  the  Lord  Christ  glorious.  And  this  is  that  which  I  shall 
now  speak  unto, — namely,  how  we  may  behold  the  glory  of  Christ  in 
the  representation  and  revelation  that  is  made  of  God  and  his  glory, 
in  his  person  and  office,  unto  all  that  do  believe.  For  it  is  not  so 
much  the  declaration  of  the  nature  of  the  things  themselves,  wherein 
the  glory  of  Christ  doth  consist,  as  our  way  and  duty  in  the  behold- 
ing of  them,  which  at  present  is  designed. 

He  calls  unto  us,  saying,  "Behold  me, — look  unto  me, — and  be  saved," 
Isa.  xlv.  22.  What  is  it  that  we  see  in  Christ  ?  what  do  we  behold 
in  him  ?  He  asketh  that  question  concerning  his  church,  "  What 
will  ye  see  in  the  Shulamite  ?"  Whereto  he  answers,  "  As  it  were 
the  company  of  two  armies,"  Cant.  vi.  13 ;  or  the  two  churches  of  the 
Old  and  New  Testament,  in  order  and  beauty.  We  may  inquire. 
What  shall  we,  what  do  we  see  in  him  ?  Do  we  see  him  as  "  the 
image  of  the  mvisible  God,"  representing  him,  his  nature,  proper- 
ties, and  will  unto  us  ?  Do  we  see  him  as  the  "  character,"  the  "  ex- 
press image  of  the  person  of  the  Father,"  so  that  we  have  no  need 


C.S  lilE  EEPRESENTATIVE  OF  GOD.  299 

of  Philip's  request,  "Lord,  show  us  the  Father?"  because  having 
seen  liira,  we  have  seen  the  Father  also,  John  xiv.  9. 

This  is  our  first  saving  view  of  Christ,  the  first  instance  of  our  be- 
holding his  glory  by  faith.  So  to  see  him  as  to  see  God  in  him,  is 
to  behold  his  glory;  for  herein  he  is  eternally  glorious.  And  this  is 
that  glory  whose  view  we  ought  to  long  for  and  labour  after.  And 
if  we  see  it  not,  we  are  yet  in  darkness ;  yea,  though  we  say  we  see, 
Ave  are  blind  like  others.  So  David  longed  and  prayed  for  it,  when 
yet  he  could  behold  it  only  in  types  and  shadows,  Ps.  Ixiii.  1,  2,  "  O 
God,  thou  art  my  God ;  early  will  I  seek  thee :  my  soul  thirsteth  for 
thee,  my  flesh  longeth  for  thee ; — to  see  thy  power  and  thy  glory,  so  as 
I  have  seen  thee  in  the  sanctuary."  For  there  was  in  the  sanctuary 
an  obscure  representation  of  the  glory  of  God  in  Christ.  How  much 
more  should  we  prize  that  view  of  it  which  we  may  have  with  open 
face,  though  yet  "  as  in  a  glass  !"  2  Cor.  iii.  18. 

Moses,  when  he  had  seen  the  works  of  God,  which  were  great  and 
marvellous,  yet  found  not  himself  satisfied  therewith ;  wherefore,  after 
all,  he  prays  that  God  "  would  show  him  his  glory,"  Exod.  xxxiii.  1 8. 
He  knew  that  the  ultimate  rest,  blessedness,  and  satisfaction  of  the 
soul,  is  not  in  seeing  the  w^orks  of  God,  but  the  glory  of  God  himself 
Therefore  did  he  desire  some  immediate  dawnings  of  it  uj)on  him  in 
this  world:  "  I  beseech  thee,  show  me  thy  gior}\"  And  if  we  have 
right  apprehensions  of  the  future  state  of  blessedness,  we  cannot  but 
have  the  same  desire  of  seeing  more  of  his  glory  in  this  life.  But  the 
question  is.  How  we  may  attain  it  ?  If  we  are  left  unto  ourselves  in 
this  inquiry,  if  we  have  no  other  way  for  it  but  the  immediate  fixing 
of  our  thoughts  on  the  immensity  of  the  divine  nature,  we  must  come 
every  one  to  the  conclusion  that  Agur  makes  on  the  like  considera- 
tion, "  Surely  I  am  more  brutish  than  any  man,  and  have  not  the 
understanding  of  a  man.  I  neither  learned  wisdom,  nor  have  the 
knowledge  of  the  holy.  Who  hath  ascended  up  into  heaven,  or  de- 
scended ?  who  hath  gathered  the  Avind  in  his  fists  ?  who  hath  bound 
the  waters  in  a  garment  ?  who  hath  established  all  the  ends  of  the 
earth  ?  what  is  his  name,  and  what  is  his  son's  name,  if  thou  canst 
tell?"  Prov.  XXX.  2-4. 

It  is  in  Christ  alone  that  we  may  have  a  clear,  distinct  view  of  the 
glory  of  God  and  his  excellencies.  For  him,  and  him  alone,  hath  he 
appointed  the  representative  of  himself  unto  us;  and  we  shall  take  an 
account  hereof  in  one  or  two  especial  instances.  See  John  i.  18,  xiv. 
7-10;  2  Cor.  iv.  6;  Col.  i.  15;  Eph.  iii.  4-10;  Heb.  i.  3. 

1.  Infinite  wisdom  is  one  of  the  most  glorious  properties  of  the 
divine  nature ;  it  is  that  which  is  directive  of  all  the  external  works 
of  God,  wherein  the  glory  of  all  the  other  excellencies  of  God  is  mani- 
fested :  wherefore  the  manifestation  of  the  whole  glory  of  God  pro- 


300  THE  GLOEY  OF  CHRIST 

ceeds  originally  from  infinite  wisdom.  But,  as  Job  speaks,  "  Where 
shall  [this]  wisdom  be  found;  and  what  is  the  place  of  understand- 
ing ?  chap,  xxviii.  12.  "  Can  we  by  searching  find  out  God  ?  can  we 
find  out  the  Almighty  unto  perfection  ?"  chap.  xi.  7.  As  it  is  in  itself 
an  essential,  eternal  property  of  the  divine  nature,  we  can  have  no 
comprehension  of  it, — we  can  but  adore  it  in  that  infinite  distance 
wherein  we  stand  from  God ;  but  in  its  operations  and  effects  it  may 
be  discerned,  for  they  are  designed  of  God  for  its  manifestation. 
Among  these,  the  most  excellent  is  the  contrivance  of  the  great  work 
of  the  salvation  of  the  church.  So  it  is  celebrated  by  the  apostle, 
Epli.  iii.  9,  10,  "  To  make  all  men  see  what  is  the  fellowship  of  the 
myster}'-  which  from  the  beginning  of  the  world  hath  been  hid  in  God, 
who  created  all  things  by  Jesus  Christ :  to  the  intent  that  now,  unto 
the  principalities  and  powers  in  heavenly  places,  might  be  known  by 
the  church  the  manifold  wisdom  of  God." 

If  we  have  any  interest  in  God,  if  we  have  any  hopes  of  blessedness 
in  beholding  of  his  glory  unto  eternity,  we  cannot  but  desire  a  view 
(such  as  is  attainable)  of  this  infinite,  manifold  wisdom  of  God  in  this 
life.  But  it  is  in  Christ  alone  that  we  can  discern  anything  of  it; 
for  him  hath  the  Father  chosen  and  sealed  to  represent  it  unto  us. 
All  the  treasures  of  this  wisdom  ai'e  hid,  laid  up,  and  laid  out  in 
him; — herein  lies  the  essence  and  form  of  faith.  Believers  by  it  do 
see  the  wisdom  of  God  in  Christ,  in  his  person  and  office, — Christ  the 
msdom  of  God.  Unbelievers  see  it  not,  as  the  apostle  argues, 
1  Cor.  i.  22-24. 

In  beholding  the  glory  of  this  infinite  wisdom  of  God  in  Christ, 
we  behold  his  own  glory  also, — the  glory  given  him  of  his  Father;  for 
this  is  his  glory,  that  in  and  by  him,  and  him  alone,  the  wisdom  of 
God  is  manifested  and  represented  unto  us.  When  God  appointed 
him  as  the  great  and  only  means  of  this  end,  he  gave  him  honour  and 
glory  above  the  whole  creation;  for  it  is  but  little  of  divine  wisdom 
which  the  works  of  it  declare,  in  comparison  of  what  is  manifested  in 
Christ  Jesus.  We  no  way  deny  or  extenuate  the  manifestation  that 
is  made  of  the  wisdom  of  God  in  the  works  of  creation  and  providence. 
It  is  sufficient  to  detect  the  folly  of  atheism  and  idolatry ;  and  was 
designed  of  God  unto  that  end.  But  its  comparative  insufficiency — 
with  respect  unto  the  representation  of  it  in  Christ  as  to  the  ends  of 
knowing  God  aright  and  living  unto  him — the  Scripture  doth  abun- 
dantly attest.  And  the  abuse  of  it  was  catholic  [i.  e.,  universal],  as 
the  apostle  declares,  Bom.  i.  20,  &c.  To  see  this  wisdom  clearly  is 
our  wisdom ;  and  a  due  apprehension  of  it  fills  the  souls  of  believers 
"  with  joy  unspeakable,  and  full  of  glory." 

2.  We  may  also  instance  in  the  love  of  God.  The  apostle  tells  us 
that  "  God  is  love,"  1  John  iv.  8.     Divine  love  is  not  to  be  considered 


AS  THE  REPRESENTATIVE  OF  GOD.  801 

only  in  its  effects,  but  in  its  nature  and  essence;  and  so  it  is  Go 
himself,  for  "God  is  love."  And  a  blessed  revelation  this  is  of  the 
divine  nature ;  it  casts  out  envy,  hatred,  malice,  revenge,  with  all  their 
fruits,  in  rage,  fierceness,  implacability,  persecution,  murder,  into  the 
tenitories  of  Satan.  They  belong  not  unto  God  in  his  nature  or 
actings;  for  "  God  is  love."  So  the  same  apostle  tells  us,  that  he  who 
"  slew  his  brother  was  of  the  wicked  one,''  1  John  iii.  12.  He  was 
of  the  devil,  his  father,  and  his  works  did  he  do. 

But  the  inquiry  is  as  before, — How  shall  we  have  a  view  of  this  love, 
of  God  as  love  ?  by  what  way  or  means  shall  we  behold  the  glory 
of  it  ?  It  is  hidden  from  all  living,  in  God  himself  The  wise  philo- 
sophers, who  discoursed  so  much  of  the  love  of  God,  knew  nothing  of 
this,  that  "  God  is  love."  The  most  of  the  natural  notions  of  men 
■about  it  are  corrupt,  and  the  best  of  them  weak  and  imperfect. 
Generally,  the  thoughts  of  men  about  it  are,  that  he  is  of  a  facile  and 
easy  nature,  one  that  they  may  make  bold  withal  in  all  their  occa- 
sions; as  the  Psalmist  declares,  Ps.  1.  21.  And  whereas  it  must  be 
learned  in  its  effects,  operations,  and  divine  ways  of  its  manifestation, 
those  who  know  not  Christ  know  nothing  of  them.  And  many  things 
in  providence  do  interpose  to  liinder  our  views  of  this  love ; — for  al- 
though, indeed,  "  God  is  love,"  yet  "  his  wrath  is  revealed  from  heaven 
against  the  ungodliness  of  men;"  as  all  things  at  this  day  are  filled 
with  evidences  of  his  anger  and  displeasure.  How,  then,  shall  we 
know,  wherein  shall  we  behold,  the  glory  of  God  in  this,  that  he  is 
LOVE?  The  apostle  declares  it  in  the  next  words,  1  John  iv.  9, 
"  In  this  was  manifested  the  love  of  God  towards  us,  because  that  God 
sent  his  only-begotten  Son  into  the  world,  that  we  might  live  through 
him."  This  is  the  only  evidence  given  us  that  "  God  is  love."  Hereby 
alone  is  the  divine  nature  as  such  made  known  unto  us, — namely,  in 
the  mission,  person,  and  office  of  the  Son  of  God ;  without  this,  all  is 
in  darkness  as  unto  the  true  nature  and  supreme  operation  of  this 
divine  love. 

Herein  do  we  behold  the  glory  of  Christ  himself,  even  in  this  Ufe. 
This  glory  was  given  him  of  the  Father, — namely,  that  he  now  should 
declare  and  evidence  that  "  God  is  love ; "  and  he  did  so,  "  that  in  all 
things  he  might  have  the  pre-eminence."  Herein  we  may  see  how 
excellent,  how  beautiful,  how  glorious  and  desirable  he  is,  seeing  in 
him  alone  we  have  a  due  representation  of  God  as  he  is  love ;  which 
is  the  most  joyful  sight  of  God  that  any  creatiu-e  can  obtain.  He 
who  beholds  not  the  glory  of  Christ  herein  is  utterly  ignorant  of 
those  heavenly  mysteries; — he  knovveth  neither  God  nor  Christ, — he 
hath  neither  the  Father  nor  the  Son.  He  knows  not  God,  because 
he  knows  not  the  holy  properties  of  his  nature  in  the  principal  way 
designed  by  infinite  -wisdom  for  their  manifestation;  he  knows  not 


302  THE  GLORY  OF  CHRIST 

Christ,  because  lie  sees  not  the  glory  of  God  in  him.  Wherefore, 
whatever  notions  men  may  have  from  the  light  of  nature,  or  from  the 
works  of  Providence,  that  there  is  love  in  God, — however  they  may 
adorn  them  in  elegant,  affecting  expressions, — yet  from  them  no  man 
can  know  that  "  God  is  love."  In  the  revelation  hereof  Christ  hath 
the  pre-eminence ;  nor  can  any  man  comprehend  anything  of  it  aright 
but  in  him.  It  is  that  which  the  whole  light  of  the  creation  cannot 
discover;  for  it  is  the  spring  and  centre  of  the  mystery  of  godliness. 

These  things  are  of  the  deep  things  of  God,  such  as  belong  unto 
that  wisdom  of  God  in  a  mystery  which  they  that  are  carnal  cannot 
receive,  as  the  apostle  testifies,  1  Cor.  ii.  14.  But  the  meanest  be- 
liever who  lives  in  the  exercise  of  faith,  may  have  an  understanding 
of  them  so  far  as  is  needful  unto  his  love  and  obedience.  The  sum 
of  the  whole  is  this :  If  you  would  behold  the  glory  of  Christ  as  the 
great  means  of  your  sanctification  and  consolation,  as  the  only  pre- 
paration for  the  beholding  of  his  glory  in  eternal  blessedness,  consider 
what  of  God  is  made  known  and  represented  unto  you  in  him,  where- 
in God  purposed  and  designed  to  glorify  himself  in  him.  Now,  this 
is  all  that  may  be  known  of  God  in  a  saving  manner, — especially  his 
wisdom,  his  love,  his  goodness,  grace,  and  mercy,  whereon  the  life  of 
our  souls  doth  depend; — and  the  Lord  Chiist  being  appointed  the 
only  way  and  means  hereof,  how  exceeding  glorious  must  he  be  in 
the  eyes  of  them  that  do  believe  ! 

Tliese  things  being  premised,  I  shall  close  this  first  consideration 
of  that  glory  of  Christ  which  we  behold  by  faith  in  this  world,  with 
some  such  observations  as  may  excite  us  unto  the  practice  of  this 
gi-eat  duty,  and  improvement  of  this  gTcat  i^rivilege, — the  greatest 
which  on  this  side  heaven  we  can  be  made  partakers  of 

There  are  some  who  regard  not  these  things  at  all,  but  rather  de- 
spise them.  They  never  entertain  any  serious  thoughts  of  obtaining 
a  view  of  the  glory  of  God  in  Christ, — which  is  to  be  unbelievers. 
They  look  on  him  as  a  teacher  that  came  forth  from  God  to  reveal 
his  will,  and  to  teach  us  his  worship ;  and  so  indeed  he  was.  But 
this  they  say  was  the  sole  use  of  his  person  in  religion, — which  is 
Mohammedanism.  The  manifestation  of  all  the  holy  properties  of 
the  divine  nature,  with  the  representation  of  them  unto  angels  above 
and  the  church  in  this  world,  as  he  is  the  image  of  the  invisible  God, 
in  the  constitution  of  his  person  and  the  discharge  of  his  office,  are  _ 
things  they  regard  not ;  yea,  they  despise  and  scorn  what  is  professed 
concerning  them :  for  pride  and  contempt  of  others  were  always  the 
safest  covert  of  ignorance ;  otherwise  it  would  seem  strange  that  men 
should  openly  boast  of  their  own  blindness.  But  these  conceptions 
of  men's  minds  are  influenced  by  that  unbelief  of  his  divine  person 
which  maketh  havoc  of  Christianity  at  this  day  in  the  world. 


AS  THE  REPEESENTATIVE  OF  GOD.  303 

I  speak  of  tliem  whose  minds  are  better  disposed  towards  hea- 
venly tilings ;  and  unto  them  I  say,  Wherefore  do  you  love  Jesus 
Christ  ?  for  so  you  profess  to  do.  •  Wherefore  do  you  trust  in  hhn  ? 
wherefore  do  you  honour  hum?  wherefore  do  you  desire  to  be  in 
heaven  with  him  ?  Can  you  give  a  reason  of  this  hope  that  is  in 
you, — an  account  why  you  do  all  or  any  of  these  things  ?  If  you 
cannot,  all  that  you  pretend  towards  him  is  but  fancy  and  imagina- 
tion ;  you  fight  uncertainly,  as  men  beating  the  air.  Or  is  one  of  your 
reasons  hereof,  that  in  him  you  do  by  faith  behold  that  glory  of  God, 
with  the  holy  properties  of  his  nature,  and  their  principal  operations, 
in  order  unto  your  own  salvation  and  blessedness,  which  otherwise 
would  have  been  eternally  hid  from  you  ?  Herein  is  he  "  precious 
unto  them  that  do  believe." 

Let  us,  therefore,  as  many  as  are  spiritual,  be  thus  minded.  Let 
us  make  use  of  this  privilege  with  rejoicing,  and  be  found  in  the  dis- 
charge of  this  duty  with  diligence.  For  thus  to  behold  the  glory  of 
Christ  is  both  our  privilege  and  our  duty.  The  duties  of  the  Law 
were  a  burden  and  a  yoke;  but  those  of  the  Gospel  are  privileges 
and  advantages. 

It  is  a  promise  concerning  the  days  of  the  New  Testament,  that 
our  "  eyes  shall  see  the  King  in  his  beauty,"  Isa.  xxxiii.  1 7.  We 
shall  behold  the  glory  of  Christ  in  its  lustre  and  excellency.  AVhat 
is  this  beauty  of  the  King  of  saints  ?  Is  it  not  that  God  is  in  him, 
and  he  is  the  great  representative  of  his  glory  unto  us  ?  Wherefore, 
in  the  contemplation  of  this  glory  consists  the  principal  exercise  of 
faith.  And  who  can  declare  the  glory  of  this  privilege,  that  we  who 
are  born  in  darkness,  and  deserved  to  be  cast  out  into  utter  darkness, 
should  be  translated  into  this  marvellous  "  light  of  the  knowledge  of 
the  glory  of  God  in  the  face  of  Jesus  Christ  ? " 

What  are  all  the  stained  glories,  the  fading  beauties  of  this  world  ? 
of  all  that  the  devil  showed  our  Saviour  from  the  mount  ?  what  are 
they  in  comparison  of  one  view  of  the  glory  of  God  represented  in 
Christ,  and  of  the  glory  of  Christ  as  his  great  representative  ? 

The  most  pernicious  effect  of  unbelief  under  the  preaching  of  the 
gospel  is,  that,  together  with  an  influence  of  power  from  Satan,  "  it 
blinds  the  eyes  of  men's  minds,  that  they  should  not  see  this  glory 
of  Christ;"  whereon  they  perish  eternally,  2  Cor.  iv.  3,  4. 

But  the  most  of  those  who  at  this  day  are  called  Christians  are 
strangers  unto  this  duty.  Our  Lord  Jesus  Christ  told  the  Pharisees, 
that  notwithstanding  all  their  boasting  of  the  knowledge  of  God,  they 
had  not  "  heard  his  voice  at  any  time,  nor  seen  his  shape;"  that  is, 
as  Moses  did.  They  had  no  real  acquaintance  with  him, — ^they  had 
no  spiiitual  view  of  his  glory.  And  so  it  is  amongst  ourselves;  not- 
withstanding the  general  profession  that  is  of  the  knowledge  of  Christ, 


804  THE  GLORY  OF  CIIIIIST 

they  are  "but  few  who  thus  behold  his  glory ;  and  therefore  few  who 
are  transformed  into  his  image  and  likeness. 

Some  men  speak  much  of  the  imitation  of  Christ,  and  following  j 
of  his  example ;  and  it  were  well  if  we  could  see  more  of  it  really  in] 
effect.     But  no  man  shall  ever  become  "like  unto  him"  by  bare 
imitation  of  his  actions,  without  that  view  or  intuition  of  his  glory 
which  alone  is  accompanied  with  a  transforming  power  to  change 
them  into  the  same  image. 

The  truth  is,  the  best  of  us  all  are  wofuUy  defective  in  this  duty, 
and  many  are  discouraged  from  it  because  a  pretence  of  it  in  some] 
hath  degenerated  into  superstition;  but  we  are  loath  at  any  time! 
seriously  to  engage  in  it,  and  come  with  an  unwilling  kind  of  willino-- 
ness  unto  the  exercise  of  our  minds  in  it. 

Thoughts  of  this  glory  of  Christ  are  too  high  for  us,  or  too  hard! 
for  us,  such  as  we  cannot  long  delight  in ;  we  turn  away  from  them] 
with  a  kind  of  weariness :  yet  are  they  of  the  same  nature  in  general] 
with  our  beholding  of  the  glory  of  Christ  in  heaven,  wherein  there] 
shall  be  no  weariness,  or  satiety,  unto  eternity.  Is  not  the  cause  of  it, 
that  we  are  unspiritual  or  carnal,  having  our  thoughts  and  affections] 
wonted  to  give  entertainment  unto  other  things  ?  For  this  is  the] 
principal  cause  of  our  unreadiness  and  incapacity  to  exercise  our  minds] 
in  and  about  the  gi'eat  mysteries  of  the  Gospel,  1  Cor.  iii.  1-3.  And] 
it  is  so  with  us,  moreover,  because  we  do  not  stir  up  ourselves  with] 
watchfulness  and  diligence  in  continual  actings  of  faith  on  this  blessed] 
object.  This  is  that  which  keeps  many  of  us  at  so  low  an  ebb,  as] 
unto  the  powers  of  a  heavenly  life  and  spiritual  joys. 

Did  we  abound  in  this  duty,  in  this  exercise  of  faith,  our  life  in] 
walking  before  God  would  be  more  sweet  and  pleasant  unto  us, — oui 
spiritual  light  and  strength  would  have  a  daily  increase; — we  should' 
more  represent  the  glory  of  Christ  in  our  ways  and  walking  than 
usually  we  do,  and  death  itself  would  be  most  welcome  unto  us. 

The  angels  themselves  desire  to  look  into  the  things  of  the  glory 
of  Christ,  1  Peter  i.  12.  There  is  in  them  matter  of  inquiry  and 
instruction  for  the  most  high  and  holy  spirits  in  heaven.  The  mani- 
fold wisdom  of  God  in  them  is  made  kno-wn  unto  "  principalities  and 
powers  in  heavenly  places  by  the  church,"  Eph.  iii.  10.  And  shall 
we  neglect  that  which  is  the  object  of  angelical  diligence  to  mquire 
into;  especially  considering  that  we  are  more  than  they  concerned 
in  it? 

Is  Christ,  then,  thus  glorious  in  our  eyes?  Do  we  see  the  Father 
in  him,  or  by  seeing  of  him?  Do  we  sedvilously  daily  contemplate 
on  the  wisdom,  love,  grace,  goodness,  holiness,  and  righteousness  of 
God,  as  revealing  and  manifesting  themselves  in  him?  Do  we  suffi- 
ciently consider  that  the  immediate  vision  of  this  glory  in  heaven  will 


AS  THE  REPEESENTATIVE  OF  GOD.  305 

be  our  everlasting  blessedness?  Doth  the  imperfect  view  which  we 
have  of  it  here  increase  our  desires  after  the  perfect  sight  of  it  above? 
With  respect  unto  these  inquiries  I  shall  briefly  speak  unto  sundry- 
sorts  of  men. 

Some  will  say  they  understand  not  these  things,  nor  any  concern- 
ment of  their  own  in  them.  If  they  are  true,  yet  are  they  notions 
which  they  may  safely  be  without  the  knowledge  of;  for,  so  far  as 
they  can  discern,  they  have  no  influence  on  Christian  practice,  or 
duties  of  morality ;  and  the  preaching  of  them  doth  but  take  off  the 
minds  of  men  from  more  necessary  duties.  But  "  if  the  gospel  be 
hid,  it  is  hid  unto  them  that  perish."    And  unto  the  objection  I  say, — 

1.  Nothing  is  more  fully  and  clearly  revealed  in  the  Gospel,  than 
that  unto  us  Jesus  Christ  is  "  the  image  of  the  invisible  God ;"  that 
he  is  the  character  of  the  person  of  the  Father,  so  as  that  in  seeing 
him  we  see  the  Father  also ;  that  we  have  "  the  light  of  the  know- 
ledge of  the  glory  of  God  in  his  face  alone,"  as  hath  been  proved.  This 
is  the  principal  fundamental  mystery  and  truth  of  the  Gospel;  and 
which  if  it  be  not  received,  believed,  owned,  all  other  truths  are  use- 
less unto  our  souls.  To  refer  all  the  testimonies  that  are  given  here- 
unto to  the  doctrine  which  he  taught,  in  contradistinction  unto  his 
person  as  acting  in  the  discharge  of  his  office,  is  anti-evangelical,  anti- 
christian, — turning  the  whole  Gospel  into  a  fable. 

2.  It  is  so,  that  the  light  of  faith  is  given  unto  us  principally  to 
enable  us  to  behold  the  glory  of  God  in  Christ, — to  contemplate  on  it, 
as  unto  all  the  ends  of  its  manifestation.  So  is  it  expressly  affirmed, 
2  Cor.  iv.  6.  If  we  have  not  this  light,  as  it  is  communicated  by  the 
power  of  God  unto  them  that  do  believe,  Eph.  i.  17-19,  we  must  be 
strangers  unto  the  whole  mystery  of  the  Gospel,  2  Cor.  iv.  3,  4. 

3.  That  in  the  beholding  of  the  glory  of  God  in  Christ,  we  behold 
Ms  glory  also.  For  herein  is  he  infinitely  glorious  above  the  whole 
creation,  in  that  in  and  by  him  alone  the  glory  of  the  invisible  God  is 
represented  unto  us.  Herein  do  our  souls  live.  This  is  that  whereby 
the  image  of  God  is  renewed  in  us,  and  we  are  made  like  unto  the 
first-born. 

4.  This  is  so  far  from  being  unnecessary  unto  Christian  practice, 
and  the  sanctified  duties  of  morality,  that  he  knows  not  Christ,  he 
knows  not  the  Gospel,  he  knows  not  the  faith  of  the  catholic  church, 
who  imagines  that  they  can  be  performed  acceptably  without  it.  Yea, 
this  is  the  root  whence  all  other  Christian  duties  do  spring,  and 
whereon  they  grow,  whereby  they  are  distinguished  from  the  works 
of  heathens.  He  is  no  Christian  who  believes  not  that  faith  in  the 
person  of  Christ  is  the  spring  of  all  evangelical  obedience ;  or  who 
knows  not  that  faith  respects  the  revelation  of  the  glory  of  God  in  him 

If  these  things  are  so,  as  they  are  the  most  important  truths  of  the 


306  THE  GLOEY  OF  CHEIST 

0 

Gospel,  and  whose  denial  overthrows  the  foundation  of  faith,  and  is 
ruinous  to  Christian  religion,  certainly  it  is  our  duty  to  live  in  the 
constant  exercise  of  faith  with  respect  unto  this  glory  of  Christ.  And 
we  have  sufficient  experience  of  what  kind  of  morality  the  ignorance 
of  it  hath  produced. 

Others  there  are  who  may  be  some  way  strangers,  but  are  no  way 
enemies,  unto  this  mystery,  and  to  the  practical  exercise  of  faith  there- 
in.    To  such  I  shall  tender  the  ensuing  directions: — 

1.  Reckon  in  your  minds,  that  this  beholding  of  the  glory  of 
Christ  by  beholding  the  glory  of  God,  and  all  his  holy  properties  in 
him,  is  the  greatest  privilege  whereof  in  this  life  we  can  be  made 
partakers.  The  dawning  of  heaven  is  in  it,  and  the  first-fruits  of 
glory;  for  this  is  life  eternal,  to  know  the  Father,  and  Jesus  Christ 
whom  he  hath  sent,  John  xvii.  3.  Unless  you  value  it,  unless  you 
esteem  it  as  such  a  privilege,  you  will  not  enjoy  it;  and  that  which 
is  not  valued  according  unto  its  worth  is  despised.  It  is  not  enough  to 
think  it  a  privilege,  an  advantage ;  but  it  is  to  be  valued  above  other 
things,  according  unto  its  greatness  and  excellency.  "  Destruction 
and  death  say.  We  have  heard  the  fame  thereof  with  our  ears,"  Job 
xxviii.  22.  And  if  we  do  no  more,  we  shall  die  strangers  unto  it; 
we  are  to  "  cry  after  this  knowledge,  and  lift  up  our  voice  for  this 
understanding,"  if  we  design  to  attain  it. 

2.  As  it  is  a  great  privilege,  which  requires  a  due  valuation ;  so  it  is 
a  great  mystery,  which  requires  much  spiritual  wisdom  to  the  right 
understanding  of  it,  and  to  direct  in  its  practice,  1  Cor.  ii.  4,  5,  Flesh 
and  blood  will  not  reveal  it  unto  us,  but  we  must  be  taught  of  God 
to  apprehend  it,  John  i.  12,  13 ;  Matt.  xvi.  16, 17.  Mere  unsanctified 
reason  will  never  enable  us  unto,  nor  g-uide  us  in,  the  discovery  of 
this  duty.  Men  are  not  so  vain  as  to  hope  for  skill  and  understand- 
ing in  the  mystery  of  a  secular  art  or  trade,  without  the  diligent  use 
of  those  means  whereby  it  may  be  attained ;  and  shall  we  suppose 
that  we  may  be  furnished  with  spiritual  skill  and  wisdom  in  this  sacred 
mystery,  wdthout  diligence  in  the  use  of  the  means  appointed  of  God 
for  the  attaining  of  it  ?  The  principal  of  them  is  fervent  prayer. 
Pray,  then,  with  Moses,  that  God  would  show  you  this  his  glory;  pray 
with  the  apostle,  that  "  the  eyes  of  your  understanding  may  be  en- 
lightened to  behold  it;"  pray  that  the  "  God  of  om'  Lord  Jesus  Christ, 
the  Father  of  glory,  may  give  unto  you  the  spirit  of  wisdom  and  re- 
velation in  the  knowledge  of  him."  Fill  your  minds  with  spiritual 
thoughts  and  contrivances  about  them.  Slothful  and  lazy  souls  never 
obtain  one  view  of  this  glory;  the  "lion  in  the  way"  deters  them 
from  attempting  it.  Being  carnal,  they  abhor  all  diligence  in  the  use 
of  spiritual  means,  such  as  prayer  and  meditation  on  things  unto  them 
uneasy,  unpleasing,  and  difficult.     Unto  others  the  way  partakes  of 


AS  THE  EEPRESENTATIVE  OF  GOD.  307 

the  nature  of  the  end ;  the  means  of  obtaining  a  view  of  the  glory  of 
Christ  are  of  the  same  kind,  of  the  same  pleasantness,  with  that  view 
itself  in  their  proportion. 

8.  Learn  the  use  hereof  from  the  actings  of  contrary  vicious  habits. 
When  the  minds  of  men  are  vehemently  fixed  on  the  pursuit  of  their 
lusts,  they  will  be  continually  ruminating  on  the  objects  of  them,  and 
have  a  thousand  contrivances  about  them,  until  their  "  eyes  become 
full  of  adulteries,  and  they  cannot  cease  from  sinning,"  as  the  apostle 
speaks.  The  objects  of  their  lusts  have  framed  and  raised  an  image 
of  themselves  in  their  minds,  and  transformed  them  into  their  own 
likeness.  Is  this  the  way  of  them  who  "  go  down  to  the  chambers 
of  death  V  Do  they  thus  frame  their  souls,  and  make  them  meet 
for  destruction,  until  their  words,  gestures,  actions,  proclaim  the  frame 
of  their  minds  unto  all  that  look  upon  them  ?  And  shall  we  be  sloth- 
ful and  negligent  in  the  contemplation  of  that  glory  which  transforms 
our  minds  into  its  own  likeness,  so  as  that  the  eyes  of  our  under- 
standings shall  be  continually  filled  with  it,  until  we  see  him  and 
behold  him  continually,  so  as  never  to  cease  from  the  holy  acts  of 
delight  in  him  and  love  to  him  ? 

4.  Would  we,  then,  behold  the  glory  of  God  as  he  manifesteth  it  in 
and  by  the  holy  properties  of  his  nature,  with  their  blessed  operations 
and  effects  ? — without  which  we  have  nothing  of  the  power  of  religion 
in  us,  whatever  we  pretend :  this  alone  is  the  way  of  it.  Go  to  the 
whole  creation,  and  all  things  contained  in  it ;  they  can  say  no  more, 
■but,  "  We  have  heard  the  fame  and  report  of  these  things,"  and  what 
we  have  heard  we  declare;  but  it  is  but  a  little  portion  of  them  that 
we  are  acquainted  withal.  "  The  heavens,"  indeed,  "  declare  the  glory 
of  God,  and  the  firmament  showeth  his  handy- work."  "  The  invisible 
things  of  God  are  understood  by  the  things  that  are  made,  even  his 
eternal  power  and  Godhead."  But,  comparatively,  it  is  but  little  that 
we  can  hence  learn  of  these  things,  as  to  that  we  may  behold  of  them 
in  Christ  Jesus.  How  blind  herein  was  the  best  philosopher  in  compa- 
rison of  the  meanest  of  the  apostles;  yea,  of  him  who  is  least  in  the 
kingdom  of  heaven ! 

But  herein  it  is  required  that  we  rest  not  in  the  notion  of  this 
truth,  and  a  bare  assent  unto  the  doctrine  of  it.  The  affecting  power 
of  it  upon  our  hearts  is  that  which  we  should  aim  at.  Wherein  doth 
•the  blessedness  of  the  saints  above  consist  ?  Is  it  not  herein,  that  they 
behold  and  see  the  glory  of  God  in  Christ  ?  And  what  is  the  effect 
of  it  upon  those  blessed  souls  ?  Doth  it  not  change  them  into  the 
same  image,  or  make  them  like  unto  Christ?  Doth  it  not  fill  and 
satiate  them  with  joy,  rest,  delight,  complacency,  and  ineffable  satis- 
faction ?  Do  we  expect,  do  we  desire,  the  same  state  of  blessedness  ? 
It  is  our  present  view  of  the  glory  of  Christ  which  is  our  initiation 
VOL.  I.— 28 


308  THE  GLORY  OF  CHRIST 

thereinto,  if  we  are  exercised  in  it,  until  we  have  an  experience  of  its 
transforming  power  in  our  souls. 

These  things  are,  it  may  be,  of  little  use  unto  some.  Such  as  are 
babes  in  spiritual  knowledge  and  understanding, — either  because  they 
are  carnal,  1  Cor.  iii.  1,  2,  or  slothful  in  hearing,  Heb.  v.  12-14, — 
are  not  capable  of  these  divine  mysteries.  And  therefore  the  apostle 
did,  in  an  especial  manner,  declare  this  wisdom  of  God  in  a  mystery 
unto  them  that  were  peifect,  1  Cor.  ii.  6,  7 ; — that  is,  who  were  more 
grown  in  spiritual  knowledge,  and  had  their  "  senses  exercised  to 
discern  good  and  evil."  It  is  unto  them  who  are  exercised  in  the 
contemplation  of  invisible  things,  who  delight  to  walk  in  the  more 
retired  paths  of  faith  and  love,  that  they  are  precious. 

Some  few  inferences  from  the  whole  of  what  hath  been  declared 
shall  put  a  close  to  this  part  of  our  Discourse. 

1.  The  holy  properties  of  the  divine  nature  are  not  only  represented 
unto  our  faith  in  Christ,  as  to  their  own  essential  gloiy,  but  as  they 
are  in  the  exercise  of  their  powers  for  the  salvation  of  the  church. 
In  him  do  we  behold  the  wisdom,  goodness,  love,  grace,  mercy,  and 
power  of  God,  acting  themselves  in  the  contrivance,  constitution,  and 
efficacious  accomplishment  of  the  great  work  of  our  redemption  and 
salvation.  This  gives,  as  unto  us,  an  unutterable  lustre  unto  the  native 
amiableness  of  the  divine  excellencies.  The  wisdom  and  love  of  God 
are  in  themselves  infinitely  glorious, — infinitely  amiable ; — nothing  can 
be  added  unto  them, — there  can  be  no  increase  of  their  essential  glory. 
Howbeit,  as  they  are  eternally  resident  in  the  divine  nature,  and  abso- 
lutely the  same  with  it,  we  cannot  so  comprehend  them  as  to  have  an 
endearing,  satiating  view  of  their  glory,  but  as  they  are  exerted  in  the 
work  of  the  redemption  and  salvation  of  the  church, — as  they  are  ex- 
pressed, communicating  their  blessed  effects  unto  the  souls  of  them 
that  do  believe, — which  is  done  only  in  Christ ;  so  the  beams  of  their 
glory  shine  unto  us  with  unspeakable  refreshment  and  joy,  2  Cor. 
iv.  6.  Hence  the  apostle,  on  the  consideration  of  the  actings  of  the 
holy  properties  of  God  in  this  blessed  work,  falls  into  that  contempla- 
tion, "  0  the  depth  of  the  riches  both  of  the  wisdom  and  knowledge 
of  God  !  how  unsearchable  are  his  judgments,  and  his  ways  past  find- 
ing out !  For  who  hath  known  the  mind  of  the  Lord  ?  or  who  hath 
been  his  counsellor  ?  or  who  hath  first  given  to  him,  and  it  shall  be 
recompensed  unto  him  again  ?  For  of  him,  and  through  him,  and  to 
him,  are  all  things :  to  whom  be  glory  for  ever.  Amen,"  Rom.  xL 
33-36. 

2,  In  and  through  Christ  we  do  "believe  in  God,  1  Pet.  i.  21.  This 
is  the  life  of  our  souls.  God  himself,  in  the  infinite  perfections  of  his 
divine  nature,  is  the  ultimate  object  of  our  faith.  But  he  is  not  here 
the  immediate  object  of  it;  but  the  divin**  way  and  means  of  the 


AS  THE  REPRESENTATIVE  OF  GOD.  309 

manifestation  of  himself  and  them  unto  us,  are  so.  Through  Christ 
we  beheve  in  God.  By  our  belief  in  him  we  come  to  place  our  faith 
ultimately  in  God  himself;  a,nd  this  we  can  no  otherwise  do  but  by 
beholding  the  glory  of  God  in  him,  as  hath  been  declared. 

3.  This  is  the  only  way  whereby  we  may  attain  the  saving,  sancti- 
fying knowledge  of  God.  Without  this,  every  beam  of  divine  light 
that  shines  on  us,  or  gleams  from  without  (as  the  light  shineth  into  ^ 
darkness  when  the  darkness  comprehendeth  it  not,  John  i.  5),  every 
spark  that  ariseth  from  the  remainders  of  the  light  of  nature  within, 
doth  rather  amaze  the  minds  of  men  than  lead  them  into  the  saving 
knowledge  of  God.  So  a  glance  of  light  in  a  dark  night,  giving  a 
transient  view  of  various  objects,  and  passing  away,  doth  rather  amaze 
than  dhect  a  traveller,  and  leave  him  more  exposed  unto  wandering 
than  before.  Such  were  all  those  notions  of  the  Divine  Being  and 
his  excellencies,  which  those  who  boasted  themselves  to  be  wise  among 
the  heathen  embraced  and  improved.  They  did  but  fluctuate  in  their 
minds ;  they  did  not  transform  them  into  the  image  and  likeness  of 
God,  as  the  saving  knowledge  of  him  doth.  Col.  iii.  10. 

So  the  apostle  expresseth  this  truth,  "Where  is  the  wise?  where 
is  the  scribe?  where  is  the  disputer  of  this  world?  hath  not  God 
made  foolish  the  wisdom  of  this  world?  For  after  that,  in  the  wisdom 
of  God,  the  world  by  wisdom  knew  not  God,  it  pleased  God  by  the 
foolishness  of  preaching  to  save  them  that  believe.  For  the  Jews  re- 
quire a  sig-n,  and  the  Greeks  seek  after  wisdom :  but  we  preach  Christ 
crucified,  unto  the  Jews  a  stumbling-block,  and  unto  the  Greeks 
foolishness ;  but  unto  them  which  are  called,  both  Jews  and  Greeks, 
Christ  the  power  of  God,  and  the  Avisdom  of  God,"  1  Cor.  i.  20-24. 

After  it  was  evident  unto  all,  that  the  world,  the  wise,  the  studious, 
the  contemplative  part  of  it,  in  the  wisdom  of  God,  disposing  them 
into  that  condition  wherein  they  were  left  unto  themselves,  in  their 
own  wisdom,  their  natural  light  and  reason,  did  not,  could  not,  come 
to  the  saving  knowledge  of  God,  but  were  puffed  up  into  a  contempt 
of  the  only  way  of  the  revelation  of  himself  as  weakness  and  folly ; — 
it  pleased  God  then  to  manifest  all  their  wisdom  to  be  folly,  and  to 
establish  the  only  means  of  the  knowledge  of  himself  in  Christ  Jesus. 


CHAPTER  III. 

The  Glory  of  Christ  in  the  mysterious  Constitution  of  his  Person. 

The  second  thing  wherein  we  may  behold  the  glory  of  Christ,  given 
Mm  of  his  Father,  is  in  the  mysterious  constitution  of  his  Person,  as 


310  THE  GLORY  OF  CHRIST 

he  is  God  and  man  in  one  and  the  same  person.  There  are  in  him, 
in  his  one  single  individual  person,  two  distinct  natures;  the  one, 
eternal,  infinite,  immense,  almighty, — the  form  and  essence  of  God; 
the  other,  having  a  beginning  in  time,  finite,  limited,  confined  unto  a 
certain  place, — which  is  our  nature,  which  he  took  on  him  when  he  was 
"  made  flesh,  and  dwelt  among  us."  The  declaration  of  the  nature  of 
this  glory  is  a  part  of  my  discourse  of  the  Person  of  Christ,  where- 
unto  I  refer  the  reader: — my  present  design  is  of  another  nature. 

This  is  that  glory  whose  beams  are  so  illustrious,  as  that  the  blind 
world  cannot  bear  the  light  and  beauty  of  them.     Multitudes  begin 
openly  to  deny  this  incarnation  of  the  Son  of  God, — this  personal 
union  of  God  and  man  in  their  distinct  natures.     They  deny  that 
there  is  either  glory  or  truth  in  it ;  and  it  will  ere  long  appear  (it  be- 
gins already  to  evidence  itself)  what  greater  multitudes  there  are,  whoj 
yet  do  not,  who  yet  dare  not,  openly  reject  the  doctrine  of  it,  who  inl 
truth  believe  it  not,  nor  see  any  glory  in  it.     Howbeit,  this  glory  isl 
the  glory  of  our  religion, — the  glory  of  the  church, — the  sole  Rock 
whereon  it  is  built, — the  only  spring  of  present  grace  and  future ' 
glory.^ 

This  is  that  glory  which  the  angels  themselves  desire  to  behold,  the 
mystery  whereof  they  "bow  down  to  look  into,"  1  Peter  i.  12.     So'' 
was  their  desire  represented  by  the  cherubim  in  the  most  holy  place 
of  the  tabernacle ;  for  they  were  a  shadow  of  the  ministry  of  angels  ] 
in  the  church.     The  ark  and  the  mercy-seat  were  a  type  of  Christ  inj 
the  discharge  of  his  ofl&ce;  and  these  cherubim  were  made  standing! 
over  them,  as  being  in  heaven  above ;  but  earnestly  looking  down! 
upon  them  in  a  posture  of  reverence  and  adoration.     So  they  did  of 
old ;  and  in  their  present  contemplation  of  it  consists  no  small  part  of 
their  eternal  blessedness. 

Hereon  depends  the  ruin  of  Satan  and  his  kingdom.  His  sin,  so 
far  as  we  can  conceive,  consisted  of  two  parts.  1.  His  pride  against 
the  person  of  the  Son  of  God,  by  whom  he  was  created.  "  For  by 
him  were  all  things  created  that  are"  (or  were  when  first  created)  "  in 
heaven,  whether  they  be  thrones,  or  dominions,  or  principalities,  or" 
powers,"  Col.  i.  16.  Against  him  he  lifted  up  himself; — which  was  the 
beginning  of  his  transgression.  2.  Envy  against  mankind,  made  in 
the  image  of  God,  of  the  Son  of  God  the  first-bom.  This  completed 
his  sin ;  nothing  was  now  left  whereon  to  act  his  pride  and  malice. 
Unto  his  eternal  confusion  and  ruin,  God,  in  infinite  wisdom,  unites 
both  the  natures  he  had  sinned  against  in  the  one  person  of  the  Son ; 
who  was  the  first  object  of  his  pride  and  malice.  Hereby  his  destruc- 
tion is  attended  with  everlasting  shame  in  the  discovery  of  his  folly, 
wherein  he  would  have  contended  with  infinite  wisdom,  as  well  as 
misery,  by  the  powers  of  the  two  natures  united  in  one  person. 


IN  THE  CONSTITUTION  OF  HIS  PEKSON.  311 

Here  lies  the  foundation  of  tlie  church.  The  foundation  of  the 
whole  old  creation  was  laid  in  an  act  of  absolute  sovereign  power. 
Hereby  God  "  hanged  the  earth  upon  nothing."  But  the  foundation 
of  the  church  is  on  this  mysterious,  immovable  rock,  "  Thou  art  the 
Christ,  the  Son  of  the  living  God ;" — on  the  most  intimate  conjunction 
of  the  two  natures,  the  divine  and  human,  in  themselves  infinitely 
distant,  in  the  same  person. 

We  may  name  one  place  wherein  it  is  gloriously  represented  unto 
us,  Isa.  ix.  6,  "  For  unto  us  a  child  is  bom,  unto  us  a  son  is  given ; 
and  the  government  shall  be  upon  his  shoulder :  and  his  name  shall  be 
called  Wonderful,  Counsellor,  The  mighty  God,  The  everlasting  Father, 
The  Prince  of  Peace."  Here  must  the  whole  church  fall  down  and 
worship  the  Author  of  this  wonderful  contrivance ;  and,  captivating 
their  understandings  unto  the  obedience  of  faith,  humbly  adore  what 
they  cannot  comprehend. 

This  was  obscurely  represented  unto  the  church  of  old,  Exod.  iii. 
2-6,  "  And  the  Angel  of  the  Lord  appeared  unto  him  in  a  flame 
of  fire  out  of  the  midst  of  a  bush ;  and  he  looked,  and,  behold,  the 
bush  burned  with  fire,  and  the  bush  was  not  consumed.  And  Moses 
said,  I  will  now  turn  aside,  and  see  this  great  sight,  why  the  bush  is 
not  burnt.  And  when  the  Lord  saw  that  he  turned  aside  to  see, 
God  called  unto  him  out  of  the  midst  of  the  bush,  and  said,  Moses, 
Moses.  And  he  said.  Here  am  I.  And  he  said,  Draw  not  nigh 
hither:  put  off  thy  shoes  from  off  thy  feet;  for  the  place  whereon  thou 
standest  is  holy  ground.  Moreover  he  said,  I  am  the  God  of  thy 
father,  the  God  of  Abraham,"  &c. 

This  fire  was  a  type  or  declaration  of  the  presence  of  God  in  the 
person  of  the  Son.  For  with  respect  unto  the  Father  he  is  called  an 
Angel,  the  Angel  of  the  covenant ;  but  absolutely  in  himself,  he  was 
Jehovah,  the  "  God  of  Abraham,"  &c.  And  of  his  presence  the  fire 
was  a  proper  representation.  For  in  his  nature  he  is  as  a  "  consuming 
fire;"  and  his  present  work  was  the  dehvery  of  the  church  out  of  a 
fiery  trial.  This  fire  placed  itself  in  a  bush,  where  it  burned ;  but  the 
bush  was  not  consumed.  And  although  the  continuance  of  the  fire 
in  the  bush  was  but  for  a  short  season,  a  present  appearance,  yet 
thence  was  God  said  to  dwell  in  the  bush:  "  The  good-will  of  him 
that  dwelt  in  the  bush,"  Deut.  xxxiii.  16.  And  this  is  so  spoken, 
because  the  being  of  the  fire  in  the  bush  for  a  season  was  a  type  of 
him  in  whom  "  the  fulness  of  the  Godhead  dwelt  bodily,"  and  that 
for  ever,  CoL  ii.  9, — of  him  who  was  "  made  flesh,  and  dwelt  among 
us,"  John  i.  14.  The  eternal  fire  of  the  divine  nature  dwells  in  the 
bush  of  our  frail  nature,  yet  is  it  not  consumed  thereby.  God  thus 
dwells  in  this  bush,  with  all  his  good-will  towards  sinners. 

Moses  looked  on  this  sight  as  a  maivellous  and  wondrous  thing. 


SI 2  THE  GLORY  OF  CHRIST 

And  if  it  were  so  in  the  type,  what  is  it  in  the  truth,  substance,  and 
reahty  of  it  ? 

And  by  direction  given  unto  him  to  "  put  off  his  shoes,"  we  are 
taught  to  cast  away  all  fleshly  imaginations  and  carnal  affections,  that 
by  pure  acts  of  faith  we  may  behold  this  glory, — the  glory  of  the  only- 
begotten  of  the  Father. 

I  design  not  here  to  insist  on  the  explication  or  confirmation  of  this 
glorious  truth,  concerning  the  constitution  of  the  person  of  Christ  in 
and  by  his  incarnation.  What  I  can  comprehend,  what  I  do  believe 
concerning  it,  I  have  fully  declared  in  a  large  peculiar  treatise.^  Here 
I  take  the  truth  itself  as  known,  or  as  it  may  be  thence  learned.  My 
present  business  is  only  to  stir  up  the  minds  of  believers  unto  a  due 
contemplation  of  the  glory  of  Christ  in  the  sacred,  mysterious  consti- 
tution of  his  person,  as  God  and  man  in  one.  So  much  as  we  abide 
herein,  so  much  do  "  we  live  by  the  faith  of  the  Son  of  God ; " — and 
God  can,  by  a  spirit  of  wisdom  and  revelation,  open  the  eyes  of  our 
understandings,  that  we  may  behold  this  glory  unto  our  ineffable 
consolation  and  joy.  And  unto  the  diligent  discharge  of  our  duty 
herein  I  shall  offer  the  ensuing  directions : — 

1.  Let  us  get  it  fixed  on  our  souls  and  in  our  minds,  that  this  gloiy 
of  Christ  in  the  divine  constitution  of  his  person  is  the  best,  the  most 
noble,  useful,  beneficial  object  that  we  can  be  conversant  about  in  our 
thoughts,  or  cleave  unto  in  our  affections. 

What  are  all  other  things  in  comparison  of  the  "  knowledge  of 
Christ?"  In  the  judgment  of  the  great  apostle,  they  are  but  "  loss 
and  dung,"  Phil.  iii.  8-10.  So  they  were  to  him;  and  if  they  are  not 
so  to  us  we  are  carnal. 

What  is  the  world,  and  what  are  the  things  thereof,  which  most 
men  spend  their  thoughts  about,  and  fix  their  affections  on  ?  The 
Psalmist  gives  his  judgment  about  them,  in  comparison  of  a  view  of 
this  glory  of  Christ,  Ps.  iv.  6,  "  Many  say.  Who  will  show  us  any 
good  ?" — Who  will  give  and  help  us  to  attain  so  much  in  and  of  this 
world  as  will  give  rest  and  satisfaction  unto  our  minds  ?  That  is  the 
good  inquired  after.  But,  saith  he,  "  Lord,  lift  thou  up  the  light  of 
thy  countenance  upon  us."  The  light  of  the  glory  of  God  in  the  face 
of  Christ  Jesus  is  that  satisfactory  good  alone  which  I  desire  and 
seek  after. 

The  Scripture  reproacheth  the  vanity  and  folly  of  the  minds  of 
men,  in  that  "  they  spend  their  money  for  that  which  is  not  bread, 
and  their  labour  for  that  which  profiteth  not."  They  engage  the 
vigour  of  their  spirits  about  perishing  things,  when  they  have  durable 
substance  and  riches  proposed  imto  them, 

*  See  the  preceding  treatise,  "  Christologia  ;  or,  a  Declaration  of  the  Glorious 
Mystery  of  the  Person  of  Christ." 


IN  THE  CONSTITUTION  OF  HIS  PERSON.  313 

How  do  men  for  the  most  part  exercise  their  minds  ?  what  are 
they  conversant  about  in  their  thoughts  ? 

Some  by  them  "  make  provision  for  the  flesh,  to  fulfil  the  lusts 
thereof;"  as  Rom.  xiii.  14.  They  search  about  continually  in  their 
thoughts  for  objects  suited  unto  their  lusts  and  carnal  affections,  coin- 
ing, framing,  and  stamping  of  them  in  their  imaginations.  They  fix 
their  eyes  with  dehght  on  toads  and  serpents,  with  all  noisome,  filthy 
objects, — refusing,  in  the  meantime,  to  behold  the  beauty  and  glory 
of  the  light  of  the  sun.  So  is  it  with  all  that  spend  their  thoughts 
about  the  objects  of  their  sinful  pleasures, — refusing  to  look  up  after 
one  view  of  this  glory  of  Christ. 

Some  keep  their  thoughts  in  continual  exercise  about  the  things 
of  this  world,  as  unto  the  advantages  and  emoluments  which  they 
expect  from  them.  Hereby  are  they  transformed  into  the  image  of 
the  world,  becoming  earthly,  carnal,  and  vain.  Is  it  because  there  is 
no  God  in  Israel  that  these  applications  are  made  unto  the  idol  of 
Ekron  ?  that  there  is  no  glory,  no  desirableness  in  Christ  for  men  to 
inquire  after,  and  fix  their  minds  upon  ?  0  the  blindness,  the  dark- 
ness, the  folly  of  poor  sinners  !     Whom  do  they  despise?  and  for  ^uhat  ? 

Some,  of  more  refined  parts  and  notional  minds,  do  arise  unto  a 
sedulous  meditation  on  the  works  of  creation  and  providence.  Hence 
many  excellent  discourses  on  that  subject,  adorned  with  eloquence, 
are  published  among  us.  And  a  work  this  is  worthy  of  our  nature, 
and  suited  unto  our  rational  capacities;  yea,  the  first  end  of  our 
natural  endowment  with  them.  But  in  all  these  things,  there  is  no 
glory  in  comparison  of  what  is  proposed  to  us  in  the  mysterious  con- 
stitution of  the  person  of  Christ.  The  sun  hath  no  glory,  the  moon 
and  stars  no  beauty,  the  order  and  influence  of  the  heavenly  bodies 
have  no  excellency,  in  comparison  of  it. 

Tins  is  that  which  the  Psalmist  designs  to  declare,  Ps.  viii.,  "  0 
Lord  our  Lord,  how  excellent  is  thy  name  in  all  the  earth  !  who  hast 
set  thy  glory  above  the  heavens.  When  I  consider  thy  heavens,  the 
work  of  thy  fingers,  the  moon  and  the  stars,  which  thou  hast  ordained ; 
what  is  man,  that  thou  art  mindful  of  him  ?  and  the  son  of  man,  that 
thou  visitest  him  ?  For  thou  hast  made  him  a  little  lower  than  the 
angels,  and  hast  croAvned  him  with  glory  and  honour.  Thou  madest 
him  to  have  dominion  over  the  works  of  thy  hands ;  thou  hast  put  all 
things  under  his  feet." 

He  is  engaged  in  a  contemplation  of  the  glory  of  God  in  his  Avorks ; 
and  he  concludes  that  the  fabric  of  heaven,  with  the  moon  and  stars 
therein  (for  it  was  his  meditation  by  night,  when  he  beheld  them), 
was  exceeding  glorious,  and  greatly  to  be  admired.  This  casts  his 
thoughts  on  the  poor,  weak,  infirm  nature  of  man,  which  seems  as 
nothing  in  comparison  of  those  glories  above ;  but  immediately  hereon 


S14  THE  GLORY  OF  CHEIST 

he  falls  into  an  admiration  of  the  wisdom,  goodness,  and  love  of  God, 
exalting  that  nature  incomparably  above  all  the  works  of  creation  in 
the  person  of  Jesus  Christ ;  as  the  apostle  expounds  this  place,  Heb. 
ii.  5,  6. 

This,  therefore,  is  the  highest,  the  best,  the  most  useful  object  of 
our  thoughts  and  affections.  He  who  hath  had  a  real  view  of  this 
glory,  though  he  know  himself  to  be  a  poor,  sinful,  dying  worm  of 
the  earth,  yet  would  he  not  be  an  angel  in  heaven,  if  thereby  he 
should  lose  the  sight  of  it ;  for  this  is  the  centre  wherein  all  the  lines 
of  the  manifestation  of  the  divme  glory  do  meet  and  rest. 

Look  unto  the  things  of  this  world, — wives,  children,  possessions, 
estates,  power,  friends,  and  honour;  how  amiable  are  they!  how  de- 
sirable unto  the  thoughts  of  the  most  of  men  !  But  he  who  hath 
obtained  a  view  of  the  glory  of  Christ,  will,  in  the  midst  of  them  all, 
say,  "  Whom  have  I  in  heaven  but  thee  ?  and  there  is  none  on  earth 
that  I  desire  besides  thee,"  Ps.  Ixxiii.  25 ;  "  For  who  in  the  heaven 
can  be  compared  unto  the  LoED  ?  who  among  the  sons  of  the  mighty 
can  be  likened  unto  the  Lord  V  Ps.  Ixxxix.  6. 

He  himself,  out  of  his  infinite  love  and  ineffable  condescension, 
upon  the  sight  and  view  of  his  church,  and  his  own  graces  in  her, 
wherewith  she  is  adorned,  doth  say,  "  Thou  hast  ravished  my  heart, 
my  sister,  my  spouse ;  thou  hast  ravished  my  heart  with  one  of  thine 
eyes,  with  one  chain  of  thy  neck,"  Cant.  iv.  9.  How  much  more 
ought  a  believing  soul,  upon  a  view  of  the  glory  of  Christ,  in  whom 
it  pleased  the  Father  that  all  fulness  should  dwell,  to  say.  Thou  hast 
ravished  my  heart,  taken  it  away  from  me  !  "  0  thou  whom  my  soul 
loveth,"  one  glance  of  thy  glorious  beauty  upon  me  hath  quite  over- 
come me, — hath  left  no  heart  in  me  unto  things  here  below  !  If  it 
be  not  thus  with  us  frequently, — if  we  value  not  this  object  of  our 
minds  and  affections, — if  we  are  not  diligent  in  looking  up  unto  him 
to  behold  his  glory, — it  is  because  we  are  carnal,  and  not  in  any  good 
measure  partakers  of  the  promise,  that  "  our  eyes  shall  see  the  King 
in  his  beauty." 

2.  Our  second  direction  unto  the  same  end  is,  that  we  diligently 
study  the  Scripture,  and  the  revelations  that  are  made  of  this  glory 
of  Christ  therein.  To  behold  it,  is  not  a  work  of  fancy  or  imagina- 
tion ;  it  is  not  conversing  with  an  image  framed  by  the  art  of  men 
without,  or  that  of  our  own  fancy  within,  but  of  faith  exercised  on 
divine  revelations.  This  direction  he  gives  us  himself,  John  v.  89, 
"  Search  the  Scriptures;  for  they  are  they  which  testify  of  me."  The 
way  whereby  this  is  done  is  fully  set  before  us  in  the  example  of  the 
holy  prophets  under  the  Old  Testament,  1  Peter  i.  11-13. 

This  principle  is  always  to  be  retained  in  our  minds  in  reading  of 
the  Scripture, — namely,  that  the  revelation  and  doctrine  of  the  person 


IN  THE  CONSTITUTION  OF  HIS  PERSON.  815 

of  Christ  and  his  office,  is  the  foundation  whereon  all  other  instruc- 
tions of  the  prophets  and  apostles  for  the  edification  of  the  church  are 
built,  and  whereinto  they  are  resolved;  as  is  declared,  Eph.  ii.  20-22. 
So  our  Lord  Jesus  Christ  himself  at  large  makes  it  manifest,  Luke 
xxiv.  26,  27,  45,  46.  Lay  aside  the  consideration  hereof,  and  the 
Scriptures  are  no  such  thing  as  they  pretend  unto, — namely,  a  reve- 
lation of  the  glory  of  God  in  the  salvation  of  the  church;  nor  are 
those  of  the  Old  Testament  so  at  ihis  day  unto  the  Jews,  who  own 
not  this  principle,  2  Cor.  iii.  13-16.  There  are,  therefore,  such  reve- 
lations of  the  person  and  glory  of  Christ  treasured  up  in  the  Scrip- 
ture, from  the  beginning  unto  f.he  end  of  it,  as  may  exercise  the  faith 
and  contemplation  of  belie;  ers  in  this  world,  and  shall  never,  during 
this  life,  be  fully  discovered  or  understood ;  and  in  divine  meditations 
of  these  revelations  doth  much  of  the  life  of  faith  consist. 

There  are  three  ways  whereby  the  glory  of  Christ  is  rejoresented 
unto  us  in  the  Scripture.  First,  By  direct  descriptions  of  his  glo- 
rious person  and  incarnation.  See,  among  other  places,  Gen.  iii.  15; 
Ps.  ii.  7-9,  xlv.  2-6,  Ixviii.  17,  18,  ex.;  Isa.vi.  1-4,  ix.  6;  Zech.  iii.  8; 
Jolm  i.  1-3  ;  Phil.  ii.  6-8  ;  Heb.  i.  1-3,  ii.  14-16  ;  Eev.  i.  ]  7,  18. 
Secondly,  By  prophecies,  promises,  and  express  instructions  concern- 
ing him,  all  leading  unto  the  contemplation  of  his  glory,  which  are 
innumerable.  Thirdly,  By  the  sacred  institutions  of  divine  worship 
under  the  Old  Testament :  for  the  end  of  them  all  was  to  represent 
unto  the  church  the  glory  of  Christ  in  the  discharge  of  his  office ;  as 
we  shall  see  afterward. 

We  may  take  notice  of  an  instance  in  one  kind  under  the  Old 
Testament,  and  of  one  and  another  under  the  New. 

His  personal  appearances  under  the  Old  Testament  carried  in 
them  a  demonstration  of  his  glory.  Such  was  that  in  the  vision  which 
Isaiah  had,  "when  he  saw  his  glory,  and  spake  of  him,"  chap.  vi.  1,  2, 
"  I  saw  the  Lord  sitting  upon  a  throne,  high  and  lifted  up,  and  his 
train  filled  the  temple.  Above  it  stood  the  seraphim,"  &c.  It  was 
a  representation  of  the  glory  of  the  divine  presence  of  Christ  filling 
his  human  nature,  the  temple  of  his  body,  with  a  train  of  all-glorious 
graces.  And  if  this  typical  representation  of  it  was  so  glorious,  as 
that  the  seraphim  were  not  able  steadfastly  to  behold  it,  but  "  covered 
their  faces  "  upon  its  appearance,  verse  2,  how  exceeding  glorious  is 
it  in  itself,  as  it  is  openly  revealed  in  the  Gospel ! 

Of  the  same  nature  are  the  immediate  testimonies  given  unto  him 
from  heaven  in  the  New  Testament.  So  the  apostle  tells  us,  "  he  re- 
ceived from  God  the  Father  honour  and  glory,  when  there  came  such 
a  voice  to  him  from  the  excellent  glory.  This  is  my  beloved  Son,  in 
whom  I  am  well  pleased,"  2  Peter  i.  1 7.  The  apostle  intends  the  time 
of  his  transfiguration  in  the  mount;  for  so  he  adds,  verse  18,  "And 


31  6  THE  GLORY  OF  CHRIST 

this  voice  which  came  from  heaven  we  heard,  when  we  were  with  him 
in  the  holy  mount."  Howbeit,  at  sundry  other  times  he  had  the  same 
testimony,  or  to  the  same  puqjose,  from  God,  even  the  Father,  in 
heaven.  Herein  God  gave  him  honour  and  glory,  which  all  those 
that  believe  in  him  should  behold  and  admire;  not  only  those  who 
heard  this  testimony  with  their  bodily  ears,  but  all  unto  whom  it  is 
testified  in  the  Scripture,  are  obliged  to  look  after,  and  contemplate 
on,  the  glory  of  Christ,  as  thus  revealed  and  proposed,  From  the 
throne  of  his  excellency,  by  audible  voices,  by  visible  signs,  by  the 
opening  of  the  heavens  above,  by  the  descent  of  the  Holy  Spirit  upon 
him,  God  testified  unto  him  as  his  eternal  Son,  and  gave  him  therein 
honour  and  glory.  The  thoughts  of  this  divine  testimony,  and  the 
glory  of  Christ  therein,  hath  often  filled  the  hearts  of  some  with  joy 
and  delight. 

This,  therefore,  in  reading  and  studying  the  holy  Scripture,  we 
ought  with  all  diligence  to  search  and  attend  unto,  as  did  the  prophets 
of  old  (1  Peter  i.  11, 12),  if  we  intend  by  them  to  be  made  "  v/ise  unto 
salvation." 

We  should  herein  be  as  the  merchant-man  that  seeks  for  pearls ;  he 
seeks  for  all  sorts  of  them,  but  when  he  hath  found  one  of  "  great 
price,"  he  parts  with  all  to  make  it  his  own.  Matt.  xiii.  45,  46.  The 
Scripture  is  the  field,  the  place,  the  mine  where  we  search  and  dig  for 
pearls.  See  Pro  v.  ii.  1-5.  Every  sacred  truth  that  is  made  effectual 
unto  the  good  of  our  souls,  is  a  pearl  whereby  we  are  enriched ;  but 
when  we  meet  with,  when  we  fall  upon  this  pearl  of  price,  the 
glory  of  Christ, — this  is  that  which  the  soul  of  a  believer  cleaves 
unto  with  joy. 

Then  do  we  find  food  for  souls  in  the  word  of  truth,  then  do  we 
taste  how  gracious  the  Lord  is  therein,  then  is  the  Scripture  full  of 
refreshment  unto  us  as  a  spring  of  living  water, — when  we  are  taken 
into  blessed  views  of  the  glory  of  Christ  therein.  And  we  are  in  the 
best  frame  of  duty,  when  the  principal  motive  in  our  minds  to  con- 
tend earnestly  for  retaining  the  possession  of  the  Scripture  against 
all  that  would  deprive  us  of  it,  or  discourage  us  from  a  daily  dili- 
gent search  into  it,  is  this, — that  they  would  take  from  us  the  only 
glass  wherein  we  may  behold  the  glory  of  Christ.  This  is  the  glory 
of  the  Scripture,  that  it  is  the  great,  yea,  the  only,  outward  means 
of  representing  unto  us  the  glory  of  Christ ;  and  he  is  the  sun  in 
the  firmament  of  it,  which  only  hath  light  in  itself,  and  communi- 
cates it  unto  all  other  things  besides. 

3.  Another  direction  unto  this  same  end  is,  that  having  attained 
the  light  of  the  knowledge  of  the  glory  of  Christ  from  the  Scripture, 
or  by  the  dispensation  of  the  truth  in  the  preaching  of  the  gospel,  we 
would  esteem  it  our  duty  frequently  to  meditate  thereon. 


IN  THE  CONSTITUTION  OF  HIS  PERSON.  817 

"Want  hereof  is  that  fundamental  mistake  which  k-eeps  many  among 
us  so  low  in  their  grace,  so  regardless  of  their  privileges.  They  hear 
of  these  things,  they  assent  unto  their  truth,  at  least  they  do  not  gain- 
say them ;  but  they  never  solemnly  meditate  upon  them.  This  they 
esteem  a  work  that  is  above  them,  or  are  ignorant  totally  of  it,  or 
esteem  themselves  not  much  concerned  in  it,  or  dislike  it  as  fanati- 
cism. For  it  is  that  which  no  considerations  can  engage  a  carnal 
mind  to  delight  in.  The  mind  must  be  spiritual  and  holy,  freed  from 
earthly  affections  and  encumbrances,  raised  above  things  here  below, 
that  can  in  a  due  manner  meditate  on  the  glory  of  Christ.  Therefore 
are  the  most  strangers  unto  this  duty,  because  they  will  not  be  at  the 
trouble  and  charge  of  that  mortification  of  earthly  affections, — that 
extirpation  of  sensual  inclinations, — that  retirement  from  the  occa- 
sions of  life,  which  are  required  thereunto.  See  the  treatise  on  Spi- 
ritual-minded ness. 

It  is  to  be  feared  that  there  are  some  who  profess  religion  with  an 
appearance  of  strictness,  who  never  separate  themselves  from  all  other 
occasions,  to  meditate  on  Christ  and  his  glory;  and  yet,  with  a  strange 
inconsistency  of  apprehensions,  they  will  profess  that  they  desire  no- 
thing more  than  to  behold  his  glory  in  heaven  for  ever.  But  it  is 
evident,  even  in  the  light  of  reason,  that  these  things  are  irreconcil- 
able. It  is  impossible  that  he  who  never  meditates  with  delight  on 
the  glory  of  Christ  here  in  this  world,  who  labours  not  to  behold  it  by 
faith  as  it  is  revealed  in  the  Scripture,  should  ever  have  any  real  gra- 
cious desire  to  behold  it  in  heaven.  They  may  love  and  desire  the 
fruition  of  their  own  imaginations ; — they  cannot  do  so  of  the  glory 
of  Christ,  whereof  they  are  ignorant,  and  wherewith  they  are  un- 
acquainted. It  is,  therefore,  to  be  lamented  that  men  can  find  time 
for,  and  have  inclinations  to  think  and  meditate  on,  other  things,  it  may 
be  earthly  and  vain;  but  have  neither  heart,  nor  inclination,  nor 
leisure,  to  meditate  on  this  glorious  object.  What  is  the  faith  and 
love  which  such  men  profess?  How  will  they  find  themselves  de- 
ceived in  the  issue ! 

4.  Let  your  occasional  thoughts  of  Ch7-ist  be  many,  and  multiplied 
every  day.  He  is  not  far  from  us;  we  may  make  a  speedy  address 
unto  him  at  any  time.  So  the  apostle  informs  us,  Rom.  x.  6-8, 
"  Say  not  in  thine  heart.  Who  shall  ascend  into  heaven  ?  (that  is,  to 
bring  Christ  down  from  above;)  or,  Who  shall  descend  into  the  deep? 
(that  is,  to  bring  up  Christ  again  from  the  dead.)"  For  "the  word  is 
nigh  thee,  even  in  thy  mouth,  and  in  thy  heart."  The  things  that 
Christ  did  were  done  at  a  distance  from  us,  and  they  are  long  since 
past.  But,  saith  the  apostle,  "  The  word"  of  the  Gospel  wherein  these 
things  are  revealed,  and  whereby  an  application  is  made  of  them  unto 
cm-  souls,  is  nigh  unto  us,  even  in  our  hearts  ;  that  is,  if  we  are  true 


318  THE  GLORY  OF  CHRIST 

believers,  and  have  mixed  tlie  word  witli  faitli ; — and  so  it  exWbitetli 
Christ  and  all  the  benefits  of  his  mediation  unto  us.  If,  therefore, 
this  word  is  in  our  hearts,  Christ  is  nigh  unto  us.  If  we  turn  at  any 
time  into  ourselves  to  converse  with  the  word  that  abideth  in  us,  there 
we  shall  find  him  ready  to  receive  us  into  communion  with  himself; 
that  is,  in  the  light  of  the  knowledge  of  Christ  which  we  have  by  the 
word,  we  may  have  sudden,  occasional  thoughts  of  him  continually: 
and  where  our  minds  and  affections  are  so  filled  with  other  things 
that  we  are  not  ready  for  converse  with  him  who  is  thus  nigh  unto 
us  by  the  word,  we  are  spiritually  indisposed. 

So,  to  manifest  how  nigh  he  is  unto  us,  it  is  said  that  "  he  stands 
at  the  door,  and  knocks,"  Rev.  iii,  20,  in  the  continual  tender  that  he 
makes  of  himself  and  his  grace  unto  our  souls.  For  he  is  always  ac- 
companied with  the  glorious  train  of  his  graces ;  and  if  they  are  not 
received,  he  himself  is  not  so.  It  is  to  no  purpose  to  boast  of  Christ, 
if  we  have  not  an  evidence  of  his  graces  in  our  hearts  and  lives.  But 
unto  whom  he  is  the  hope  of  future  glory,  unto  them  he  is  the  life  of  j 
present  grace. 

Sometimes  it  may  be  tha.t  He  is  withdrawn  from  us,  so  as  that  we 
cannot  hear  his  voice,  nor  behold  his  countenance,  nor  obtain  any 
sense  of  his  love,  though  we  seek  him  with  diligence.  In  this  state, 
all  our  thoughts  and  meditations  concerning  him  will  be  barren  and 
fruitless,  bringing  in  no  spiritual  refreshment  into  our  souls.  And  if  j 
we  learn  to  be  content  with  such  lifeless,  unaffecting  thoughts  of  him 
as  bring  in  no  experience  of  his  love,  nor  give  us  a  real  view  of  the 
glory  of  his  person,  we  shall  wither  away  as  unto  all  the  power  of  j 
religion. 

What  is  our  duty  in  this  case  is  so  fully  expressed  by  the  spouse 
in  the  Canticles,  as  represents  it  plainly  unto  the  minds  of  believers, 
who  have  any  experience  of  these  things,  chap.  iii.  1—4,  "  By  night 
on  my  bed  I  sought  him  whom  my  soul  loveth :  I  sought  him,  but  I 
found  him  not.  I  will  rise  now,  and  go  about  the  city  in  the  streets, 
and  in  the  broad  ways  I  will  seek  him  whom  my  soul  loveth:  I 
sought  him,  but  I  found  him  not.  The  watchmen  that  go  about  the 
city  found  me :  to  whom  I  said.  Saw  ye  him  whom  my  soul  loveth  ? 
It  was  but  a  little  that  I  passed  from  them,  but  I  found  him  whom 
my  soul  loveth :  I  held  him,  and  would  not  let  him  go."  The  like 
account  she  gives  of  herself,  and  of  her  behaviour  on  the  Hke  occa- 
sion, chap.  V.  2-8. 

This  is  the  substance  of  what  by  this  example  we  are  instructed 
unto.  The  Lord  Christ  is  pleased  sometimes  to  withdraw  himself 
from  the  spiritual  experience  of  believers ;  as  to  any  refreshing  sense 
of  his  love,  or  the  fresh  communications  of  consolatory  graces.  Those 
who  never  had  experience  of  any  such  thing,  who  never  had  any  re- 


IN  THE  CONSTITUTION  OF  HIS  PERSON.  319 

freshing  communion  with  him,  cannot  be  sensible  of  his  absence; — 
they  never  were  so  of  his  presence.  But  those  whom  he  hath  visited, — 
to  whom  he  hath  given  of  liis  loves, — with  whom  he  hath  made  his 
abode, — whom  he  hath  refreshed,  relieved,  and  comforted, — in  whom 
he  hath  lived  in  the  power  of  his  grace, — they  know  what  it  is  to  be 
forsaken  by  him,  though  but /or  a  moment.  And  their  trouble  is  in- 
creased, when  they  seek  him  with  diligence  in  the  wonted  ways  of 
obtaining  his  presence,  and  cannot  find  him.  Our  duty,  in  this  case, 
is  to  persevere  in  our  inquiries  after  him,  in  prayer,  meditation, 
mourning,  reading  and  hearing  of  the  Word,  in  all  ordinances  of 
divine  worship,  private  and  public,  in  diligent  obedience, — until  we 
find  him,  or  he  return  unto  us,  as  in  former  days. 

It  were  well  if  all  churches  and  professors  now  would  manifest  the 
same  diligence  herein  as  did  the  church  of  old  in  this  example. 
Many  of  them,  if  they  are  not  hardened  by  the  deceitfulness  of  sin, 
cannot  but  be  sensible  that  the  Lord  Christ  is  variously  withdrawn 
from  them,  if  ever  they  had  experience  of  the  power  of  his  presence. 
Yet  are  the  generality  of  them  far  from  the  frame  of  heart  here  de- 
scribed in  the  spouse ;  for  they  are  slothful,  careless,  negligent,  and 
stir  not  up  themselves  to  inquire  after  him,  or  his  return  unto  their 
souls.  So  was  it  with  Laodicea  of  old,  so  was  it  with  Sardis,  and  so 
it  is  to  be  feared  that  it  is  with  many  at  present.     But  to  return. 

Generally,  Christ  is  nigh  unto  believers,  and  of  a  ready  access ;  and 
the  principal  actings  of  the  life  of  faith  consist  in  the  frequency  of 
our  thoughts  concerning  him ;  for  hereby  Christ  liveth  in  us,  as  he  is 
Baid  to  do.  Gal.  ii.  20.  This  we  cannot  do,  unless  we  have  frequent 
thoughts  of  him  and  converse  with  him.  It  is  often  said  among  men, 
that  one  lives  in  another;  this  cannot  be  but  where  the  affections 
of  one  are  so  engaged  unto  another,  that  night  and  day  he  thinks 
of  him,  and  is  thereby,  as  it  were,  present  with  him.  So  ought  it 
to  be  between  Christ  and  believers.  He  dwells  in  them  by  faith ; 
but  the  actings  of  this  life  in  them  (as  wherever  life  is,  it  will  be  in 
act  and  exercise)  are  proportionable  unto  their  thoughts  of  him,  and 
dehght  in  him. 

If,  therefore,  we  would  behold  the  glory  of  Christ,  the  present 
direction  is,  that  on  all  occasions,  and  frequently  when  there  are  no 
occasions  for  it  by  the  performance  of  other  duties,  we  would  abound 
in  thoughts  of  him  and  his  glory.  I  intend  not  at  present  fixed  and 
stated  meditations,  which  were  spoken  unto  before ;  but  such  thoughts 
as  are  more  transient,  according  as  our  opportunities  are.  And  a 
great  rebuke  it  ought  to  be  unto  us,  when  Christ  hath  at  any  time 
in  a  day  been  long  out  of  our  minds.  The  spouse  affirms  that,  ere 
she  was  aware,  her  soul  made  her  as  the  chariots  of  Ammi-nadib, 
Cant.  vi.  12.     It  so  fell  out,  that  when  she  had  no  thoughts,  no  de- 


820  THE  GLORY  OF  CHRIST 

sign  or  purpose,  for  attendance  on  communion  witli  Christ,  that  she 
was  surprised  into  a  readiness  and  willingness  unto  it.  So  it  will  be 
with  them  that  love  him  in  sincerity.  Their  own  souls,  without  pre- 
vious designs  or  outward  occasions,  will  frequently  engage  them  in 
holy  thoughts  of  him ;  which  is  the  most  eminent  character  of  a  truly 
spiritual  Christian. 

5.  The  next  direction  is,  that  all  our  thoughts  conceminsf  Christ 
and  his  glory  should  be  accompanied  with  admiration,  adoration, 
and  thanksgiving.  For  this  is  such  an  object  of  our  thoughts  and 
affections  as,  in  this  life,  we  can  never  fully  comprehend, — an  ocean 
whose  depths  we  cannot  look  into.  If  we  are  spuitually  renewed,  all 
the  faculties  of  our  souls  are  enabled  by  grace  to  exert  their  respective 
powers  towards  this  glorious  object.  This  must  be  done  in  various 
duties,  by  the  exercise  of  various  graces,  as  they  are  to  be  acted  by  the 
distinct  powers  of  the  faculties  of  our  minds.  This  is  that  which  is 
intended  where  we  are  commanded  "  to  love  the  Lord  with  all  our 
souls,  with  all  our  minds,  with  all  our  strength."  All  the  distinct 
powers  of  our  souls  are  to  be  acted  by  distinct  graces  and  duties  in 
cleaving  unto  God  by  love.  In  heaven,  when  Ave  are  come  to  our 
centre,  that  state  of  rest  and  blessedness  which  our  nature  is  ulti- 
mately capable  of,  nothing  but  one  infinite,  invariable  object  of  oiu: 
minds  and  affections,  received  by  vision,  can  render  that  state  uninter- 
rupted and  unchangeable.  But  whilst  we  are  here  we  know  or  see 
but  in  part,  and  we  must  also  act  our  faith  and  love  on  part  of  that 
glory,  which  is  not  at  once  entirely  proposed  unto  us,  and  which  as 
yet  we  cannot  comprehend.  Wherefore  we  must  act  various  graces 
in  great  variety  about  it ; — some  at  one  time,  some  at  another,  accord- 
ing unto  the  powers  of  all  our  renewed  faculties.  Of  this  sort  are 
those  mentioned  of  adoration,  admiration,  and  thanksgiving ;  which 
are  those  acts  of  our  minds  wherein  all  others  do  issue  when  the  ob- 
ject is  incomprehensible.     For  unto  them  we  are  enabled  by  gTace. 

One  end  of  his  illustrious  coming  unto  the  judg-ment  of  the  last 
day  is,  that  he  may  be  "  admired  in  all  them  that  believe,"  2  Thess. 
i.  10.  Even  behevers  themselves  shall  be  filled  with  an  overwhelm- 
ing admiration  upon  his  glorious  appearance.  Or  if  the  meaning  be, 
not  that  he  shall  be  admired  by  them,  but  admired  in  them,  because 
of  the  mighty  works  of  his  grace  and  power  in  their  redemption, 
sanctification,  resurrection,  and  glory,  it  is  to  the  same  purpose, — he 
"  comes  to  be  admired."  And,  according  to  the  prospect  which  we 
have  of  that  glory  ought  our  admiration  to  be. 

And  this  admiration  will  issue  in  adoration  and  thanksgiving; 
whereof  we  have  an  eminent  instance  and  example  in  the  whole 
chm-ch  of  the  redeemed,  Rev.  v.  9-14,  "They  sung  a  new  song,  say- 
ing, Thou  art  worthy  to  take  the  book,  and  to  open  the  seals  thereof: 


IN  THE  CONSTITUTION  OF  HIS  PERSON.  '  821 

for  thou  v/ast  slain,  and  hast  redeemed  ns  to  God  by  thy  blood,  out 
of  every  kindred,  and  tongue,  and  people,  and  nation;  and  hast  made 
us  unto  our  God  kings  and  priests:  and  we  shall  reign  on  the  earth. 
And  I  beheld,  and  I  heard  the  voice  of  many  angels  round  about  the 
throne,  and  of  the  living  creatures,  and  of  the  elders :  and  the  num- 
ber of  them  was  ten  thousand  times  ten  thousand,  and  thousands  of 
thousands;  saying  "with  a  loud  voice,  Worthy  is  the  Lamb  that  was 
slain  to  receive  power,  and  riches,  and  wisdom,  and  strength,  and 
honour,  and  glory,  and  blessing.  And  every  creature  which  is  in 
heaven,  and  on  the  earth,  and  under  the  earth,  and  such  as  are  in  the 
sea,  and  all  that  are  in  them,  heard  I  sa3dng.  Blessing,  and  honour, 
and  glory,  and  power,  be  unto  him  that  sitteth  upon  the  throne,  and 
unto  the  Lamb,  for  ever  and  ever." 

■  The  design  of  this  Discourse  is  no  more,  but  that  when  by  faith  we 
have  attained  a  view  of  the  glory  of  Christ,  in  our  contemplations  on 
his  person,  we  should  not  pass  it  over  as  a  notion  of  truth  which  we 
assent  unto, — namely,  that  he  is  thus  glorious  in  himself, — but  endea- 
vour to  affect  our  hearts  with  it,  as  that  wherein  our  own  principal 
interest  doth  lie;  wherein  it  will  be  effectual  unto  the  transforma- 
tion of  our  souls  into  his  image. 

But  some,  it  may  be,  will  say,  at  least  I  fear  some  may  truly  say, 
that  these  things  do  not  belong  unto  them ;  they  do  not  find  that 
ever  they  had  any  benefit  by  them :  they  hope  to  be  saved  as  well  as 
others  by  the  mediation  of  Christ;  but  as  to  this  beholding  of  his 
glory  by  constant  meditation  and  actings  of  faith  therein,  they  know 
nothing  of  it,  nor  are  concerned  in  it.  The  doctrine  which  they  are 
taught  out  of  the  Scripture  concerning  the  person  of  Christ,  they  give 
their  assent  unto ;  but  his  glory  they  hope  they  shall  see  in  another 
world ; — here  they  never  yet  inquired  after  it. 

So  it  will  be.  It  is  well  if  these  things  be  not  only  neglected,  be- 
cause the  minds  of  men  are  carnal,  and  cannot  discern  spiritual  things, 
but  also  despised,  because  they  have  an  enmity  unto  them.  It  is  not 
for  all  to  walk  in  these  retired  paths; — not  for  them  who  are  negU- 
gent  and  slothful,  whose  minds  are  earthly  and  carnal.  Nor  can 
they  herein  sit  at  the  feet  of  Christ  with  Mary  when  she  chose  the 
better  part,  who,  like  Martha,  are  cumbered  about  many  things  here 
in  this  world.  Those  whose  principal  design  is  to  add  unto  their  pre- 
sent enjoyments  (in  the  midst  of  the  prosecution  whereof  they  are 
commonly  taken  from  them,  so  as  that  their  thoughts  do  perish,  be- 
cause not  accomplished)  will  never  understand  these  things.  Much 
less  will  they  do  so,  whose  work  it  is  to  make  provision  for  the  flesh, 
to  fulfil  it  in  the  lusts  thereof. 

They  must  make  it  their  design  to  be  heavenly-minded  who  will 
find  a  relish  in  these  things.     Those  who  are  strangers  unto  holy 


322  THE  GLORY  OF  CHRIST 

meditation  in  general  will  be  strangers  unto  this  mystery  in  a  pecu- 
liar manner. 

Some  men  can  think  of  the  world,  of  their  relations,  and  the  mani- 
fold occasions  of  life;  but  as  unto  the  things  that  are  above,  and 
within  the  veil,  they  are  not  concerned  in  them. 

With  some  it  is  otherwise.  They  profess  their  desire  to  behold 
the  glory  of  Christ  by  faith ;  but  they  find  it,  as  they  complain,  too 
high  and  difficult  for  them.  They  are  at  a  loss  in  their  minds,  and 
even  overwhelmed,  when  they  begin  to  view  his  glory.  They  are 
like  the  disciples  who  saw  him  in  his  transfiguration ; — they  were  filled 
with  amazement,  and  knew  not  what  to  say,  or  said  they  knew  not 
what.  And  I  do  acknowledge,  that  the  weakness  of  our  minds  in 
the  comprehension  of  this  eternal  glory  of  Christ,  and  their  instability 
in  meditations  thereon,  whence  we  cannot  steadfastly  look  on  it  or 
behold  it,  gives  us  an  afflicting,  abasing  consideration  of  our  present) 
state  and  condition.  And  I  shall  say  no  more  unto  this  case  but  thisj 
alone:  When  faith  can  no  longer  hold  open  the  eyes  of  our  under- 
standings unto  the  beholding  the  Sun  of  Righteousness  shining  in^ 
his  beauty,  nor  exercise  orderly  thoughts  about  this  incomprehensible 
object,  it  will  betake  itself  unto  that  holy  admiration  which  we  have 
spoken  unto;  and  therein  it  will  put  itself  forth  in  pure  acts  of  love,] 
and  complacency. 


CHAPTER  IV. 

The  Glory  of  Christ  in  his  Susception  of  the  Office  of  a  Mediator — 
First  in  his  Condescension. 

The  things  whereof  we  have  thus  far  discoursed,  relating  imme- 
diately unto  the  person  of  Christ  in  itself,  may  seem  to  have  somewhat  I 
of  difficulty  m  them  unto  such  whose  minds  are  not  duly  exercised  in  I 
the  contemplation  of  heavenly  things.  Unto  others  they  are  evident  I 
in  their  own  experience,  and  instructive  unto  them  that  are  willingl 
to  learn.  That  which  remains  will  be  yet  more  plain  unto  the  un-l 
derstanding  and  capacity  of  the  meanest  believer.  And  this  is,  the 
glory  of  Christ  in  his  office  of  Mediator,  and  the  discharge  thereof 

In  our  beholding  of  the  glory  of  Christ  herein  doth  the  exercise  of 
faith  in  this  life  principally  consist ;  so  the  apostle  declares  it,  Phil, 
iii.  8,  10,  "  Yea  doubtless,  and  I  count  all  things  loss  for  the  ex- 
cellency of  the  knowledge  of  Christ  Jesus  my  Lord:  that  I  may 
know  him,  and  the  power  of  his  resurrection,  and  the  fellowship  of 
his  sufferings,  being  made  conformable  unto  his  death."  This,  there- 
fore, we  must  treat  of  somewhat  more  at  large. 


IN  HIS  CONDESCENSION  AS  MEDIATOR.  S23 

"  There  is  one  God/'  saith  the  apostle,  "  and  one  mediator  between 
God  and  men,  the  man  Christ  Jesus,"  1  Tim.  ii.  5.  In  that  gi'eat 
difference  between  God  and  man  occasioned  by  our  sin  and  apostasy 
from  him,  which  of  itself  could  issue  in  nothing  but  the  utter  ruin  of 
the  whole  race  of  mankind,  there  was  none  in  heaven  or  earth,  in  their 
original  nature  and  operations,  who  was  meet  or  able  to  make  up  a 
righteous  peace  between  them.  Yet  must  this  be  done  by  a  media-tor, 
or  cease  for  ever. 

This  Mediator  could  not  be  God  himself  absolutely  considered; 
for  "  a  mediator  is  not  of  one,  but  God  is  one,"  Gal.  iii.  20.  Whatever 
God  might  do  herein  in  a  way  of  sovereign  grace,  yet  he  could  not 
do  it  in  the  way  of  mediation ;  which  yet  was  necessary  unto  his  own 
glory,  as  we  have  at  large  discoursed  elsewhere. 

And  as  for  creatures,  there  was  none  in  heaven  or  earth  that  was 
meet  to  undertake  this  office.  For  "  if  one  man  sin  against  another, 
the  judge  shall  judge  him;  but  if  a  man  sin  against  the  LoRD,  who 
shall  entreat  for  him?"  1  Sam.  ii.  25.  There  is  not  "any  days-man 
betwixt  us,  that  might  lay  his  hand  upon  us  both,"  Job  ix.  33. 

In  this  state  of  things  the  Lord  Christ,  as  the  Son  of  God,  said, 
"  Lo,  I  come  to  do  thy  will,  0  God.  Sacrifice  and  burnt-offerings 
thou  wouldest  not,  but  a  body  hast  thou  prepared  me;  and,  lo,  I  come 
to  do  thy  will,"  Heb.  x.  5,  9.  By  the  assumption  of  our  nature  into 
union  with  himself,  in  his  own  divine  person  he  became  every  way 
meet  for  the  discharge  of  this  office,  and  undertakes  it  accordingly. 

That  which  we  inquire  after  at  present,  is,  the  glory  of  Christ 
herein,  and  how  we  may  behold  that  glory.  And  there  are  three 
things  wherein  we  may  take  a  prospect  of  it. 

1.  In  his  susception  of  this  office. 

2.  In  his  discharge  of  it. 

3.  In  the  event  and  consequence  thereof,  or  wdiat  ensued  thereon« 
In  the  susception  of  this  office  we  may  behold  the  glor}^  of  Christ, — 

I.  In  his  condescension;  II.  In  his  love. 

I.  We  may  behold  this  glory  in  his  infinite  condescension  to  take 
this  office  on  him,  and  our  nature  to  be  his  own  unto  that  end.  It 
did  not  befall  him  by  lot  or  chance; — it  was  not  imposed  on  him 
against  his  will ; — it  belonged  not  unto  him  by  any  necessity  of  nature 
or  condition,  he  stood  not  in  need  of  it; — it  was  no  addition  unto 
him;  but  of  his  own  mind  and  accord  he  gTaciously  condescended 
unto  the  susception  and  discharge  of  it. 

So  the  apostle  expresseth  it,  Phil,  ii,   5  8,  "  Let  this  mind  be  in 

you  which  was  also  in  Christ  Jesus :  who,  being  in  the  form  of  God, 

thought  it  not  robbery  to  be  equal  with  God ;  but  made  himself  of 

'  no  reputation,  and  took  upon  him  the  form  of  a  servant,  and  was 

made  in  the  Ukeness  of  men ;  and  being  found  in  fashion  as  a  man, 

VOL.  I.— 29 


824  THE  GLORY  OF  CHRIST 

he  humbled  himself,  and  became  obedient  unto  death,  even  the  death 
of  the  cross," 

It  was  the  mind  that  was  ui  Jesus  Christ  which  is  proposed  unto 
our  consideration  and  imitation, — what  he  was  inclined  and  disposed 
unto  from  himself  and  his  own  mind  alone.  And  that  in  general 
which  is  ascribed  unto  him  is  xsvueig,  exinanition,  or  self-emptying; 
he  emptied  himself.  This  the  ancient  church  called  his  ffuyxara- 
(Sagig,  as  we  do  his  condescension ;  an  act  of  which  kind  in  God  is  called 
the  "  humbling  of  himself,"  Ps.  cxiii.  6. 

Wherefore,  the  susception  of  our  nature  for  the  discharge  of  the 
office  of  mediation  therein  was  an  infinite  condescension  in  the  Son 
of  God,  wherein  he  is  exceedingly  glorious  in  the  eyes  of  believers. 

And  I  shall  do  these  three  things: — 1.  Show  in  general  the  great- 
ness of  his  condescension ;  2.  Declare  the  especial  nature  of  it ;  and, 
3.  Take  what  view  we  are  able  of  the  glory  of  Christ  therein. 

1.  Such  is  the  transcendent  excellency  of  the  divine  nature,  that  it 
is  said  of  God  that  he  "  dwelleth  on  high,"  and  "  humbleth  himself  to 
behold  the  things  that  are  in  heaven,  and  in  the  earth,"  Ps.  cxiii.  5,  6. 
He  condescends  from  the  prerogative  of  his  excellency  to  behold,  to 
look  upon,  to  take  notice  of,  the  most  glorious  things  in  heaven  above, 
and  the  greatest  things  in  the  earth  below.  All  his  respect  unto  the 
creatures,  the  most  glorious  of  them,  is  an  act  of  infinite  condescen- 
sion.    And  it  is  so  on  two  accounts. 

(1.)  Because  of  the  infinite  distance  that  is  between  his  essence, 
nature,  or  being,  and  that  of  the  creatures.  Hence  all  nations  before 
him  "  are  as  the  drop  of  a  bucket,  and  are  counted  as  the  small  dust 
of  the  balance ; "  yea,  that  they  "  are  as  notliing,  that  they  are  counted 
unto  liim  less  than  nothing,  and  vanity."  All  being  is  essentially  in 
him,  and  in  comparison  thereunto  all  other  things  are  as  nothing. 
And  there  are  no  measures,  there  is  no  proportion  between  infinite 
beinsf  and  nothing, — nothinsr  that  should  induce  a  regard  from  the  one 
unto  the  other.  Wherefore,  the  infinite,  essential  greatness  of  the 
nature  of  God,  with  his  infinite  distance  from  the  nature  of  all  crea- 
tures thereby,  causeth  all  his  dealings  with  them  to  be  in  the  way  of 
condescension  or  humbling  himself.  So  it  is  expressed,  Isa  Ivii.  15, 
"  Thus  saith  the  high  and  lofty  One  that  inhabiteth  eternity,  I  dwell 
in  the  high  and  holy  place,  with  him  also  that  is  of  a  contrite  and 
humble  spirit,  to  revive  the  spirit  of  the  humble,  and  to  revive  the 
heart  of  the  contrite  ones."  He  is  so  the  high  and  lofty  one,  and  so 
inhabiteth  eternity,  or  existeth  in  his  OAvn  eternal  being,  that  it  is  an 
act  of  mere  grace  in  him  to  take  notice  of  things  below ;  and  there- 
fore he  doth  it  in  an  especial  manner  of  those  whom  the  world  doth 
most  despise. 

(2.)  It  ariseth  from  his  infinite  self-sufficiency  unto  all  the  acts  and 


IN  HIS  CONDESCENSION  AS  MEDIATOR.  S25 

ends  of  his  own  eternal  blessedness.  What  we  have  a  regard  imto, 
what  we  respect  and  desire,  it  is  that  it  may  add  unto  our  satisfaction. 
So  it  is,  so  it  must  be,  with  every  creature ;  no  creature  is  self-sufficient 
unto  its  own  blessedness.  The  human  nature  of  Christ  himself  in 
heaven  is  not  so ;  it  lives  in  God,  and  God  in  it,  in  a  full  dependence 
on  God,  and  in  receiving  blessed  and  glorious  communications  from 
him.  No  rational  creature,  angel  or  man,  can  do,  think,  act  any  thing, 
but  it  is  all  to  add  to  their  perfection  and  satisfaction ; — they  are  not 
self-sufficient.  God  alone  wants  nothing,  stands  in  need  of  nothing; 
nothing  can  be  added  unto  him,  seeing  he  "  giveth  vinto  all  life,  and 
breath,  and  all  things,"  Acts  xvii.  25.  The  whole  creation,  in  all  its 
excellenc}^,  cannot  contribute  one  mite  unto  the  satisfaction  or  blessed- 
ness of  God.  He  hath  it  all  in  infinite  perfection  from  himself  and 
in  his  own  nature.  Our  goodness  extends  not  unto  him.  A  man  can- 
not profit  God,  as  he  may  profit  his  neighbour.  "  If  thou  sinnest, 
what  doest  thou  against  him  ?  or  if  thy  transgressions  be  multiplied, 
what  doest  thou  unto  him?"  God  loseth  nothing  of  his  own  self- 
sufficiency  and  blessedness  therein  by  all  this.  And  "if  thou  be 
righteous,  what  givest  thou  him?  or  what  receiveth  he  of  thine  hand?" 
Job  XXXV.  6,  7.  And  from  hence  also  it  follows  that  all  God's  con- 
cernment in  the  creation  is  by  an  act  of  condescension. 

How  glorious,  then,  is  the  condescension  of  the  Son  of  God  in  his 
susception  of  the  office  of  mediation !  For  if  such  be  the  perfection 
of  the  divine  nature,  and  its  distance  so  absolutely  infinite  from  the 
whole  creation, — and  if  such  be  his  self-sufficiency  unto  his  own  eternal 
blessedness,  as  that  nothing  can  be  taken  from  him,  nothing  added 
unto  him,  so  that  every  regard  in  him  unto  any  of  the  creatures  is  an 
act  of  self-humiliation  and  condescension  from  the  prerogative  of  his 
being  and  state, — what  heart  can  conceive,  what  tongue  can  express, 
the  glory  of  that  condescension  in  the  Son  of  God,  whereby  he  took 
our  nature  upon  him,  took  it  to  be  his  own,  in  order  unto  a  discharge 
of  the  office  of  mediation  on  our  behalf? 

2.  But,  that  we  rhay  the  better  behold  the  glory  of  Christ  herein, 
we  may  briefly  consider  the  especial  nature  of  this  condescension, 
and  wherein  it  doth  consist. 

But  whereas  not  only  the  denial,  but  misapprehensions  hereof,  have 
pestered  the  church  of  God  in  all  ages,  we  must,  in  the  first  place,  re- 
ject them,  and  then  declare  the  truth. 

(1.)  This  condescension  of  the  Son  of  God  did  not  consist  in  a  lay- 
ing aside,  or  parting  with,  or  separation  from,  the  divine  nature,  so 
as  that  he  should  cease  to  be  God  by  being  man.  The  foundation 
of  it  lay  in  this,  that  he  was  "  in  the  form  of  God,  and  thought  it  not 
robbery  to  be  equal  'svith  God,"  Phil.  ii.  6; — that  is,  being  really  and 
essentially  God  in  his  divine  nature,  he  professed  himself  therein  to 


32  6  THE  GLORY  OF  CHRIST 

be  equal  with  God,  or  the  person  of  the  Father.  He  was  in  the  form 
of  God, — that  is,  he  was  God,  participant  of  the  divine  nature,  for 
God  hath  no  form  but  that  of  his  essence  and  being;  and  hence  he 
was  equal  with  God,  in  authority,  dignity,  and  power.  Because  he 
was  in  the  form  of  God,  he  must  be  equal  with  God;  for  there  is 
order  in  the  Divine  Persons,  but  no  inequality  in  the  Divine  Being 
So  the  Jews  understood  him,  that  when  he  said,  "  God  was  his  Fa- 
ther, he  made  himself  equal  with  God."  For  in  his  so  saying,  he 
ascribed  unto  himself  equal  power  with  the  Father,  as  unto  all  divine 
operations.  "  My  Father,"  saith  he,  "  worketh  hitherto,  and  I  work," 
John  V.  17,  18.  And  they  by  whom  his  divine  nature  is  denied  do 
cast  this  condescension  of  Christ  quite  out  of  our  religion,  as  that 
which  hath  no  reality  or  substance  in  it.  But  we  shall  speak  of  them 
afterward. 

Being  in  this  state,  it  is  said  that  he  took  on  him  the  form  of  a  ser- 
vant, and  was  found  in  fashion  as  a  man,  Phil.  ii.  7.  This  is  his  conde- 
scension. It  is  not  said  that  he  ceased  to  be  in  the  form  of  God ;  but 
continuing  so  to  be,  he  "  took  upon  him  the  form  of  a  servant "  in 
our  nature :  he  became  what  he  was  not,  but  he  ceased  not  to  be 
what  he  was.  So  he  testifieth  of  himself,  John  iii.  13,  "  No  man 
hath  ascended  up  to  heaven,  but  he  that  came  down  from  heaven, 
the  Son  of  man  which  is  in  heaven."  Although  he  was  then  on  earth 
as  the  Son  of  man,  yet  he  ceased  not  to  be  God  thereby; — in  his 
divine  nature  he  was  then  also  in  heaven. 

He  who  is  God,  can  no  more  be  not  God,  than  he  who  is  not  God 
can  be  God ;  and  our  difference  with  the  Socinians  herein  is, — we 
believe  that  Christ  being  God,  was  made  man  for  our  sakes;  they 
say,  that  being  only  a  man,  he  was  made  a  god  for  his  own  sake. 

This,  then,  is  the  foundation  of  the  glory  of  Christ  in  this  conde- 
scension, the  hfe  and  soul  of  all  heavenly  truth  and  mysteries, — namely, 
that  the  Son  of  God  becoming  in  time  to  be  what  he  was  not,  the 
Son  of  man,  ceased  not  thereby  to  be  what  he  was,  even  the  eternal 
Son  of  God.     Wherefore, — 

(2.)  Much  less  did  this  condescension  consist  in  the  conversion  of 
the  divine  nature  into  the  human, — which  was  the  imagination  of  some 
of  the  Arians  of  old ;  and  we  have  yet  (to  my  own  knowledge)  some 
that  follow  them  in  the  same  dotage.  They  say  that  the  "  Word 
which  was  in  the  beginning,"  by  which  all  thmgs  were  made,  being 
in  itself  an  effect  of  the  divine  will  and  power,  was  in  the  fulness  of 
time  turned  into  flesh ; — that  is,  the  substance  of  it  was  so,  as  the 
water  in  the  miracle  wrought  by  our  Saviour  was  turned  into  wine; 
for,  by  an  act  of  the  divine  power  of  Christ,  it  ceased  to  be  water 
substantially,  and  was  wine  only, — not  water  mixed  with  wine.  So 
these  men  suppose  a  substantial  change  of  the  one  nature  into  the 


TN  HIS  CONDESCENSION  AS  MEDIATOR  827 

other, — of  the  divine  nature  into  the  human, — ^like  what  the  Papists 
imagine  in  their  transubstantiation.  So  they  say  God  was  made  man, 
his  essence  being  turned  into  that  of  a  man. 

But  this  no  way  belongs  unto  the  condescension  of  Christ.  We 
may  call  it  Ichabod, — it  hath  no  glory  in  it.  It  destroys  both  his 
natures,  and  leaves  him  a  person  in  whom  we  are  not  concerned. 
For.  according  unto  this  imagination,  that  divine  nature,  wherein  he 
was  in  the  form  of  God,  did  in  its  own  form  cease  to  be,  yea,  was 
utterly  destroyed,  as  being  substantially  changed  into  the  nature  of 
man,  as  the  water  did  cease  to  be  when  it  was  turned  into  wine; 
and  that  human  nature  which  was  made  thereof  hath  no  alliance  or 
kindred  unto  us  or  our  nature,  seeing  it  was  not  "  made  of  a  woman," 
but  of  the  substance  of  the  Word. 

(3.)  There  was  not  in  this  condescension  the  least  change  or  alter- 
ation in  the  divine  nature.  Eutyches  and  those  that  followed  him  of 
old  conceived  that  the  two  natures  of  Christ,  the  divine  and  human, 
were  mixed  and  compounded,  as  it  were,  into  one.  And  this  could 
not  be  without  an  alteration  in  the  divine  nature,  for  it  would  be 
made  to  be  essentially  what  it  was  not ; — for  one  nature  hath  but  one 
and  the  same  essence. 

But,  as  we  said  before,  although  the  Lord  Christ  himself  in  his 
person  was  made  to  be  what  he  was  not  before,  in  that  our  nature 
hereby  was  made  to  be  his,  yet  his  divine  nature  was  not  so.  There 
is  in  it  neither  "  variableness  nor  shadow  of  turning."  It  abode  the 
same  in  him,  in  all  its  essential  properties,  actings,  and  blessedness,  as 
it  was  from  eternity.  It  neither  did,  acted,  nor  suffered  any  thing 
but  what  is  proper  unto  the  Divine  Being.  The  Lord  Christ  did  and 
suffered  many  things  in  life  and  death,  in  his  own  person,  by  his  hu- 
man nature,  wherein  the  divine  neither  did  nor  suffered  any  thing  at 
all, — although,  in  the  doing  of  them,  his  person  be  denominated  from 
that  nature ;  so,  "  God  purchased  his  church  with  his  own  blood," 
Acts  XX.  28. 

(4.)  It  may,  then,  be  said.  What  did  the  Lord  Christ,  in  this  conde- 
scension, with  respect  unto  his  divine  nature  ?  The  apostle  tells  us 
that  he  "  humbled  himself,  and  made  himself  of  no  reputation,"  PhiL 
ii.  7,  8.  He  veiled  the  glory  of  his  divine  nature  in  ours,  and  what 
he  did  therein,  so  as  that  there  was  no  outward  appearance  or  mani- 
festation of  it.  The  world  hereon  was  so  far  from  looking  on  him  as 
the  true  God,  that  it  believed  him  not  to  be  a  good  man.  Hence 
they  could  never  bear  the  least  intimation  of  his  divme  nature,  sup- 
posing themselves  secured  from  any  such  thing,  because  they  looked 
on  him  with  their  eyes  to  be  a  man, — as  he  was,  indeed,  no  less  truly 
and  really  than  any  one  of  themselves.  Wherefore,  on  that  testimony 
given  of  himself,  "  Before  Abraham  was,  I  am," — which  asserts  a  pre- 


^28  THE  GLORY  OF  CHRIST 

existence  from  eternity  in  another  nature  than  what  they  saw, — they 
were  filled  with  rage,  and  "  took  up  stones  to  cast  at  him,"  John  viii. 
58, 59.  And  they  gave  a  reason  of  their  madness,  John  x.  33, — namely, 
that  "  he,  being  a  man,  should  make  himself  to  be  God."  This  was 
such  a  thing,  they  thought,  as  could  never  enter  into  the  heart  of  a 
wise  and  sober  man, — namely,  that  being  so,  owning  hunself  to  be 
such,  he  should  yet  say  of  himself  that  he  was  God.  This  is  that 
which  no  reason  can  comprehend,  which  nothing  in  nature  can  paral- 
lel or  illustrate,  that  one  and  the  same  person  should  be  both  God 
and  man.  And  this  is  the  principal  plea  of  the  Socinians  at  this  day, 
who,  through  the  Mohammedans,  succeed  unto  the  Jews  in  an  oppo- 
sition unto  the  divine  nature  of  Christ. 

But  all  this  difficulty  is  solved  by  the  glory  of  Christ  in  this  con- 
descension ;  for  although  in  himself,  or  his  own  divine  person,  he  was' 
"  over  all,  God  blessed  for  ever,"  yet  he  humbled  himself  for  the  sal- 
vation of  the  chuich,  unto  the  eternal  glory  of  God,  to  take  our  nature 
upon  him,  and  to  be  made  man  :  and  those  who  cannot  see  a  divine 
glory  in  his  so  doing,  do  neither  know  him,  nor  love  him,  nor  believe 
in  him,  nor  do  any  v/ay  belong  unto  him. 

So  is  it  with  the  men  of  these  abominations.  Because  they  cannot 
behold  the  glory  hereof,  they  deny  the  foundation  of  our  religion, — 
namely,  the  divine  person  of  Christ.  Seeing  he  would  be  made  man, 
he  shall  be  esteemed  by  them  no  more  than  a  man.  So  do  they  reject 
that  glory  of  God,  his  infinite  wisdom,  goodness,  and  grace,  wherein 
he  is  more  concerned  than  in  the  whole  creation.  And  they  dig  up 
the  root  of  all  evangelical  truths,  wliich  are  nothing  but  branches 
from  it. 

It  is  true,  and  must  be  confessed,  that  herein  it  is  that  our  Lord 
Jesus  Christ  is  "  a  stumbling-stone  and  a  rock  of  offence"  unto  the 
world.  If  we  should  confess  him  only  as  a  prophet,  a  man  sent  by 
God,  there  would  not  be  much  contest  about  him,  nor  opposition  unto 
him.  The  Mohammedans  do  all  acknowledge  it,  and  the  Jews  would 
not  long  deny  it ;  for  their  hatred  against  him  vv'as,  and  is,  solely  be- 
cause he  professed  himself  to  be  God,  and  as  such  was  believed  on  in 
the  world.  And  at  this  day,  partly  through  the  insinuation  of  the 
Socinians,  and  partly  from  the  efficacy  of  their  own  blindness  and 
unbelief,  multitudes  are  willing  to  gi'ant  him  to  be  a  prophet  sent  of 
God,  who  do  not,  who  will  not,  who  cannot,  believe  the  mystery  of 
this  condescension  in  the  susception  of  our  nature,  nor  see  the  glory 
of  it.  But  take  this  away,  and  all  our  religion  is  taken  away  with  it. 
Fai'ewell  Christianity,  as  to  the  mystery,  the  glory,  the  truth,  the 
efficacy  of  it ; — let  a  refined  heathenism  be  established  in  its  room. 
But  this  is  the  rock  on  wlrich  the  church  is  built,  against  which  the 
gates  of  hell  shall  not  prevail. 


IN  HIS  CONDESCENSION  AS  MEDIATOR.  329 

(5.)  This  condescension  of  Christ  was  not  by  a  phantasm  or  an  ap- 
pearance only.  One  of  the  first  heresies  that  pestered  the  church 
immediately  after  the  days  of  the  apostles  was  this,  that  all  that  was 
done  or  suffered  by  Christ  as  a  man  were  not  the  acts,  doings,  or 
sufferings  of  one  that  was  truly  and  really  a  man,  but  an  outward 
representation  of  things,  like  the  appearance  of  angels  in  the  shape 
of  men,  eating  and  drinking,  under  the  Old  Testament;  and  suitably 
hereunto  some  in  our  days  have  spoken, — namely,  that  there  was 
only  an  appearance  of  Christ  in  the  man  Jesus  at  Jerusalem,  in 
whom  he  suffered  no  more  than  in  other  believers.^  But  the  ancient 
Christians  told  those  men  the  truth, — namely,  that  "  as  they  had 
feigned  unto  themselves  an  imaginary  Christ,  so  they  should  have  an 
imaginary  salvation  only," 

But  the  true  nature  of  this  divine  condescension  doth  consist  in 
these  three  things: — 

1.  That  "the  eternal  person  of  the  Son  of  God,  or  the  divine  nature 
in  the  person  of  the  Son,  did,  by  an  ineffable  act  of  his  divine  power 
and  love,  assume  our  nature  into  an  individual  subsistence  in  or  with 
himself;  that  is,  to  be  his  own,  even  as  the  divine  nature  is  his."  This 
is  the  infallible  foundation  of  faith,  even  to  them  who  can  comprehend 
very  little  of  these  divine  mysteries.  They  can  and  do  believe  that 
the  Son  of  God  did  take  our  nature  to  be  his  own ;  so  as  that  what- 
ever was  done  therein  was  done  by  him,  as  it  is  with  every  other 
man.  Every  man  hath  human  nature  appropriated  unto  himself  by 
an  individual  subsistence,  whereby  he  becomes  to  be  that  man  which 
he  is,  and  not  another;  or  that  nature  which  is  common  unto  all,  be- 
comes in  him  to  be  peculiarly  his  o^vn,  as  if  there  were  none  partaker 
of  it  but  himself  Adam,  in  his  first  creation,  when  all  human  nature 
was  in  him  alone,  was  no  more  that  individual  man  which  he  was, 
than  eveiy  man  is  now  the  man  that  he  is,  by  his  individual  subsis- 
tence. So  the  Lord  Christ  taking  that  nature  which  is  common  unto 
all  into  a  peculiar  subsistence  in  his  own  person,  it  becometh  his,  and 
he  the  man  Christ  Jesus.     This  was  the  mmd  that  was  in  him. 

2.  By  reason  of  this  assumption  of  our  nature,  with  his  doing 
and  suffering  therein,  whereby  he  was  found  in  fashion  as  a  man,  the 
glory  of  his  divine  person  was  veiled,  and  he  made  himself  of  no  re- 
putation. This  also  belongs  unto  his  condescension,  as  the  first 
general  effect  and  fruit  of  it.     But  we  have  spoken  of  it  before. 

3.  It  is  also  to  be  observed,  that  in  the  assumption  of  our  nature 

*  The  DocET^,  to  whom  Dr  Owen  refers,  were  a  sect  of  the  Asiatic  Gnostics. 
The  founder  of  tlie  sect  was  Marcioii,  who  was  born  in  Pontus,  near  the  begin- 
ning of  the  second  century.  He  lield  tliat  Christ  was  a  manifestation  of  God 
tinder  the  appearance  of  man.  The  name  was  applied  to  some  who,  in  the  begin- 
ning of  the  sixth  century,  held  that  the  body  of  Christ  was  not  created,  and  there- 
fore, that  he  only  appeared  to  sleep,  hunger,  thirst,  and  suffer. — Ed. 


S30  THE  GLORY  OF  CHRIST 

to  he  his  own,  lie  did  not  change  it  into  a  thing  divine  and  spiritual ; 
hut  preserved  it  entire  in  all  its  essential  properties  and  actings. 
Hence  it  really  did  and  suffered,  was  tried,  tempted,  and  forsaken,  as 
the  same  nature  in  any  other  man  might  do  and  be.  That  nature 
(as  it  was  peculiarly  his,  and  therefore  he,  or  his  person  therein)  was 
exposed  unto  all  the  temporary  evils  which  the  same  nature  is  subject 
unto  in  any  other  person. 

This  is  a  short  general  view  of  this  incomprehensible  condescension 
of  the  Son  of  God,  as  it  is  described  by  the  apostle,  Phil.  ii.  5-8. 
And  this  is  that  wherein  in  an  especial  manner  we  are  to  behold  the 
glory  of  Christ  by  faith  whilst  we  are  in  this  world. 

But  had  we  the  tongue  of  men  and  angels,  we  were  not  able  in 
any  just  measure  to  express  the  glory  of  this  condescension ;  for  it 
is  the  most  ineffable  effect  of  the  divine  wisdom  of  the  Father  and 
of  the  love  of  the  Son, — the  highest  evidence  of  the  care  of  God  to- 
wards mankind.  What  can  be  equal  unto  it?  what  can  be  like  it? 
It  is  the  glory  of  Christian  religion,  and  the  animating  soul  of  all 
evangelical  truth.  This  canieth  the  mystery  of  the  wisdom  of  God 
above  the  reason  or  understanding  of  men  and  angels,  to  be  the  ob- 
ject of  faith  and  admiration  only.  A  mystery  it  is  that  becomes  the 
greatness  of  God,  with  his  infinite  distance  from  the  whole  creation, — 
which  renders  it  unbecoming  him  that  all  his  ways  and  works  should 
be  comprehensible  by  any  of  his  creatures,  Job  xi.  7-9 ;  Rom.  xi.  33-36. 

He  who  was  eternally  in  the  form  of  God, — that  is,  was  essentially 
so,  God  by  nature,  equally  participant  of  the  same  divine  nature  with 
God  the  Father ;  "  God  over  all,  blessed  for  ever ; "  who  humbleth 
himself  to  behold  the  things  that  are  in  heaven  and  earth, — he  takes 
on  him  the  nature  of  man,  takes  it  to  be  his  own,  whereby  he  was  no 
less  truly  a  man  in  time  than  he  was  truly  God  from  eternity.  And 
to  increase  the  wonder  of  this  mystery,  because  it  was  necessary  unto 
the  end  he  desig-ned,  he  so  humbled  himself  m  this  assumption  of 
our  nature,  as  to  make  himself  of  no  reputation  in  this  world ; — yea, 
unto  that  degree,  that  he  said  of  himself  that  he  was  a  worm,  and 
no  man,  in  comparison  of  them  who  were  of  any  esteem. 

We  speak  of  these  things  in  a  poor,  low,  broken  manner, — we  teach 
them  as  they  are  revealed  in  the  Scripture, — we  labour  by  faith  to 
adhere  unto  them  as  revealed ;  but  when  we  come  into  a  steady, 
direct  view  and  consideration  of  the  thing  itself,  our  minds  fail,  our 
hearts  tremble,  and  we  can  find  no  rest  but  in  a  holy  admiration  of 
what  we  cannot  comprehend.  Here  we  are  at  a  loss,  and  know  that 
we  shall  be  so  whilst  we  are  in  this  world ;  but  all  the  ineffable  fruits 
and  benefits  of  this  truth  are  communicated  unto  them  that  do  beheve. 

It  is  with  reference  hereunto  that  that  gi-eat  promise  concerning 
him  is  given  unto  the  church,  Isa.  viii.  14,  "  He  shall  be  for  a  sane- 


IN  HIS  CONDESCENSION  AS  MEDIATOR.  831 

tuary"  (namely,  unto  all  that  believe,  as  it  is  expounded,  1  Peter  IL 
7,  8) ;  "  but  for  a  stone  of  stumbling,  and  for  a  rock  of  offence," — 
"even  to  them  that  stumble  at  the  word,  being  disobedient;  where- 
unto  also  they  were  appointed." 

He  is  herein  a  sanctuary,  an  assured  refuge  unto  all  that  betake 
themselves  unto  him.  What  is  it  that  any  man  in  distress,  who  flies 
thereunto,  may  look  for  in  a  sanctuary  ?  A  supply  of  all  his  wants, 
a  deliverance  from  all  his  fears,  a  defence  against  all  his  dangers,  is 
proposed  unto  him  therein.  Such  is  the  Lord  Christ  herein  unto 
sin-distressed  souls;  he  is  a  refuge  unto  us  in  all  spiritual  distresses 
and  disconsolations,  Heb.  vi.  18.  See  the  exposition  of  the  place.^ 
Are  we,  or  any  of  us,  burdened  with  a  sense  of  sin  ?  are  we  per- 
plexed with  temptations  ?  are  we  bowed  down  under  the  oppression 
of  any  spiritual  adversary  ?  do  we,  on  any  of  these  accounts,  "  walk 
in  darkness  and  have  no  light?"  One  view  of  the  glory  of  Christ 
herein  is  able  to  support  us  and  relieve  us. 

Unto  whom  we  betake  ourselves  for  relief  in  any  case,  we  have  re- 
gard to  nothing  but  their  will  and  their  power.  If  they  have  both, 
we  are  sure  of  relief  And  what  shall  we  fear  in  the  will  of  Christ 
as  unto  this  end?  What  will  he  not  do  for  us?  He  who  thus 
emptied  and  humbled  himself,  who  so  infinitely  condescended  from 
the  prerogative  of  his  glory  in  his  being  and  self-sufficiency,  in  the 
susception  of  our  nature  for  the  discharge  of  the  office  of  a  mediator 
on  our  behalf, — will  he  not  relieve  us  in  all  our  distresses  ?  will  he 
not  do  all  for  us  we  stand  in  need  of,  that  we  may  be  eternally  saved  ? 
will  he  not  be  a  sanctuary  unto  us  ?  Nor  have  we  hereon  any  ground 
to  fear  his  power ;  for,  by  this  infinite  condescension  to  be  a  suffering 
man,  he  lost  nothing  of  his  power  as  God  omnipotent, — nothing  of 
his  infinite  wisdom  or  glorious  grace.  He  could  still  do  all  that  he 
could  do  as  God  from  eternity.  If  there  be  any  thing,  therefore,  in 
a  coalescency  of  infinite  power  with  infinite  condescension,  to  consti- 
tute a  sanctuary  for  distressed  sinners,  it  is  all  in  Christ  Jesus.  And 
if  we  see  him  not  glorious  herein,  it  is  because  there  is  no  light  of 
faith  in  us. 

This,  then,  is  the  rest  wherewith  we  may  cause  the  weary  to  rest, 
and  this  is  the  refreshment.  Herein  is  he  "  a  hiding-place  from  the 
wind,  and  a  covert  from  the  tempest ;  as  rivers  of  water  in  a  dry  place, 
and  as  the  shadow  of  a  great  rock  in  a  weary  land."  Hereon  he  says, 
"  I  have  satiated  the  weary  soul,  and  have  refreshed  every  sorrowful 
soul."  Under  this  consideration  it  is  that,  in  all  evangelical  promises 
and  invitations  for  coming  to  him,  he  is  proposed  unto  distressed  sin- 
ners as  their  only  sanctuary. 

Herein  is  he  "  a  stone  of  stumbling,  and  a  rock  of  offence  "  unto 

'  In  Dr  Owen's  work  entitled,  "  Exposition  of  the  Epistle  to  the  Hebrews." 


S3  2  THE  GLORY  OF  CHRIST 

the  unbelieving  and  disobedient,  who  stumble  at  the  word.  They 
cannot,  they  will  not,  see  the  glory  of  this  condescension; — they 
neither  desire  nor  labour  so  to  do, — yea,  they  hate  it  and  despise  it. 
Christ  in  it  is  "  a  stone  of  stumbling,  and  a  rock  of  offence  "  unto 
them.  Wherefore  they  choose  rather  utterly  to  deny  his  divine  per- 
son than  allow  that  he  did  thus  abase  himself  for  our  sakes.  Rather 
than  they  will  ov/n  this  glory,  they  will  allow  him  no  glory.  A  man 
they  say  he  was,  and  no  more ;  and  this  was  his  glory.  This  is  that 
principle  of  darkness  and  unbelief  which  works  effectually  at  this  day 
in  the  minds  of  many.  They  think  it  an  absurd  thing,  as  the  Jews 
did  of  old,  that  he,  being  a  man,  should  be  God  also ;  or,  on  the  other 
hand,  that  the  Son  of  GAd  should  thus  condescend  to  take  our  nature 
on  him.  This  they  can  see  no  glory  in,  no  relief,  no  refuge,  no  re- 
freshment unto  their  souls  in  any  of  their  distresses;  therefore  do 
they  deny  his  divine  person.  Here  faith  triumphs  against  them ;  it 
finds  that  to  be  a  glorious  sanctuary  which  they  cannot  at  all  discern. 

But  it  is  not  so  much  the  declaration  or  vindication  of  this  glory 
of  Christ  which  I  am  at  present  engaged  in,  as  an  exhortation  unto 
the  practical  contemplation  of  it  in  a  way  of  believing.  And  I  know 
that  among  many  this  is  too  much  neglected ;  yea,  of  all  the  evils 
which  I  have  seen  in  the  days  of  my  pilgrimage,  now  drawing  to  their 
close,  there  is  none  so  grievous  as  the  public  contempt  of  the  principal 
mysteries  of  the  Gospel  among  them  that  are  called  Christians.  Re- 
ligion, in  the  profession  of  some  men,  is  withered  in  its  vital  principles, 
weakened  in  its  nerves  and  sinews;  but  thought  to  be  put  off  with 
outward  gaiety  and  bravery. 

But  my  exhortation  is  unto  diligence  in  the  contemplation  of  thia 
glory  of  Christ,  and  the  exercise  of  our  thoughts  about  it.  Unless 
we  are  diligent  herein,  it  is  impossible  we  should  be  steady  in  the 
principal  acts  of  faith,  or  ready  unto  the  principal  duties  of  obedience. 
The  principal  act  of  faith  respects  the  divine  person  of  Christ,  as  all 
Christians  must  acknowledge.  This  we  can  never  secure  (as  hath 
been  declared)  if  we  see  not  his  glory  in  this  condescension:  and 
whoever  reduceth  his  notions  unto  experience,  will  find  that  herein 
his  faith  stands  or  falls.  And  the  principal  duty  of  our  obedience  is 
self-denial,  with  readiness  for  the  cross.  Hereunto  the  consideration 
of  this  condescension  of  Christ  is  the  principal  evangelical  motive,  and 
that  whereinto  our  obedience  in  it  is  to  be  resolved ;  as  the  apostle 
declares,  Phil.  ii.  5-8.  And  no  man  doth  deny  himself  in  a  due 
manner,  who  doth  it  not  on  the  consideration  of  the  self-denial  of  the 
Son  of  God.  But  a  prevalent  motive  this  is  thereunto.  For  what 
are  the  things  wherein  we  are  to  deny  ourselves,  or  forego  what  we 
pretend  to  have  a  right  unto  ?  It  is  in  our  goods,  our  liberties,  our 
relations, — our  lives.  And  what  are  they,  any  or  all  of  them,  in  them- 


IN  HIS  LOVE  AS  MEDIATOR  333 

selves,  or  unto  us,  considering  our  condition,  and  the  end  for  which 
we  were  made  ?  Perishing  things,  which,  v/hether  we  will  or  no, 
within  a  few  days  death  will  give  us  an  everlasting  separation  from, 
under  the  power  of  a  fever  or  an  asthma,  &c.,  as  unto  our  interest  in 
them.  But  how  incomparable  with  respect  hereunto  is  that  conde- 
scension of  Christ,  whereof  we  have  given  an  account !  If,  therefore, 
we  find  an  unwillingness  in  us,  a  tergiversation  in  our  minds  about 
these  things,  when  called  unto  them  in  a  way  of  duty,  one  view  by 
faith  of  the  glory  of  Christ  in  this  condescension,  and  what  he  parted 
from  therein  when  he  "  made  himself  of  no  reputation,"  will  be  an 
effectual  cure  of  that  sinful  distemper. 

Herein,  then,  I  say,  we  may  by  faith  behold  the  glory  of  Christ,  as 
we  shall  do  it  by  sight  hereafter.  If  we  see  no  glory  in  it,  if  we  dis- 
cern not  that  which  is  matter  of  eternal  admiration,  we  walk  in 
darkness.  It  is  the  most  ineffable  effect  of  divine  wisdom  and  grace. 
Where  are  our  hearts  and  minds,  if  we  can  see  no  glory  in  it  ?  I 
know  in  the  contemplation  of  it,  it  will  quickly  overwhelm  our  reason, 
and  bring  our  understanding  into  a  loss :  but  unto  this  loss  do  I  desire 
to  be  brought  every  day ;  for  when  faith  can  no  more  act  itself  in 
comprehension,  when  it  finds  the  object  it  is  fixed  on  too  great  and 
glorious  to  be  brought  into  our  minds  and  capacities,  it  wiU  issue  (as 
we  said  before)  in  holy  admiration,  humble  adoration,  and  joyful 
thanksgiving.  In  and  by  its  actings  in  them  doth  it  fill  the  soul 
with  "joy  unspeakable,  and  full  of  glory." 


CHAPTER  V. 

The  Glory  of  Christ  in  his  Love. 

In  the  susception  and  discharge  of  the  mediatory  office  by  the  Son 
of  God,  the  Scripture  doth  most  eminently  represent, — 

II.  His  love,  as  the  sole  impelhng  and  leading  cause  thereof, 
Gal.  ii.  20;  1  John  iii.  16;  Eev.  i.  5. 

Herein  is  he  glorious,  in  a  way  and  manner  incomprehensible ;  for 
in  the  glory  of  divine  love  the  chief  brightness  of  glory  doth  consist. 
There  is  nothing  of  dread  or  terror  accompanying  it, — nothing  but 
what  is  amiable  and  infinitely  refreshing.  Now,  that  we  may  take  a 
view  of  the  glory  of  Christ  herein  by  faith,  the  nature  of  it  must  be 
inquired  into. 

1.  The  eternal  disposing  cause  of  the  whole  work  wherein  the  Lord 
Christ  was  engaged  by  the  susception  of  this  office,  for  the  redemption 
and  salvation  of  the  church,  is  the  love  of  the  Father.  Hereunto  it  is 
constantly  ascribed  in  the  Scripture.     And  this  love  of  the  Father 


334  THE  GLOET  OF  CHRIST 

acted  itself  in  liis  eternal  decrees,  "  before  the  foundation  of  the  world/* 
Eph.  i.  4;  and  afterward  in  the  sending  of  his  Son  to  render  it  effec- 
tual, John  iii.  1 6.  Originally,  it  is  his  eternal  election  of  a  portion  of 
mankind  to  be  brought  unto  the  enjoyment  of  himself,  through  the 
mystery  of  the  blood  of  Christ,  and  the  sanctification  of  the  Spirit, 
2  Thess.  il  18,  16;  Eph.  i.  4-9;  1  Peter  i.  2. 

This  eternal  act  of  the  will  of  God  the  Father  doth  not  contain  in 
it  an  actual  approbation  of,  and  complacency  in,  the  state  and  condi- 
tion of  those  that  are  elected;  but  only  designeth  that  for  them  on 
the  account  whereof  they  shall  be  accepted  and  approved.  And  it  is 
called  his  love  on  sundry  accounts. 

(1.)  Because  it  is  an  act  suited  unto  that  glorious  excellency  of  his 
nature  wherein  he  is  love ;  for  "  God  is  love,"  1  John  iv.  8,  9.  And 
the  first  egress  of  the  divine  properties  must,  therefore,  be  in  an  act 
of  communicative  love.  And  whereas  this  election,  being  an  eternal 
act  of  the  will  of  God,  can  have  no  moving  cause  but  what  is  in  him- 
self,— if  we  could  look  into  all  the  treasures  of  the  divine  excellen- 
cies, we  should  find  none  whereunto  it  could  be  so  properly  ascribed 
as  unto  love.     Wherefore, — 

(2.)  It  .is  styled  LOVE,  because  it  was  free  and  undeserved,  as  unto 
anything  on  our  part ;  for  whatever  good  is  done  unto  any  alto- 
gether undeserved,  if  it  be  with  a  design  of  their  profit  and  advan- 
tage, it  is  an  act  of  love,  and  can  have  no  other  cause.  So  is  it  with 
us  in  respect  of  eternal  election.  There  was  nothing  in  us,  nothing 
foreseen,  as  that  which,  from  ourselves,  would  be  in  us,  that  should 
any  way  move  the  will  of  God  unto  this  election;  for  whatever  is  good 
in  the  best  of  men  is  an  effect  of  it,  Eph.  i.  4.  Whereas,  therefore, 
it  tends  unto  our  eternal  good,  the  spring  of  it  must  be  love.  And, — 

(3.)  The  fruits  or  effects  of  it  are  inconceivable  acts  of  love.  It  is 
by  multiplied  acts  of  love  that  it  is  made  effectual;  John  iii.  16; 
Jer.  xxxi.  3;  Eph.  L  3-5  ;  1  John  iv.  8,  9,  16. 

2.  This  is  the  eternal  spring  which  is  derived  unto  the  church  through 
the  mediation  of  Christ.  Wherefore,  that  which  put  all  the  design 
of  this  eternal  love  of  the  Father  into  execution,  and  wrought  out  the 
accomplishment  of  it,  was  the  love  of  the  Son,  which  we  inquire  after; 
and  light  may  be  given  unto  it  in  the  ensuing  observations : — 

(1.)  The  whole  number  or  society  of  the  elect  were  creatures  made 
in  the  image  of  God,  and  thereby  in  a  state  of  love  with  him.  All 
that  they  were,  had,  or  hoped  for,  were  effects  of  divine  goodness  and 
love.  And  the  life  of  their  souls  was  love  unto  God.  And  a  blessed 
state  it  was,  preparatory  for  the  eternal  life  of  love  in  heaven. 

(2.)  From  this  state  thejfell  by  sin  into  a  state  of  enmity  with  God; 
which  is  comprehensive  of  all  miseries,  temporal  and  eternal. 

(3.)  Notwithstanding  this  woful  catastrophe  of  our  first  state,  yet 


IN  HIS  LOVE  AS  MEDIATOE.  335 

our  nature,  on  many  accounts,  was  recoverable  unto  tlie  enjoyment 
of  God ;  as  I  have  at  large  elsewhere  declared. 

(4.)  In  this  condition,  the  first  act  of  love  in  Christ  towards  us  was 
in  pity  and  compassion.  A  creature  m.ade  in  the  image  of  God,  and 
fallen  into  misery,  yet  capable  of  recovery,  is  the  proper  object  of 
divine  compassion.  That  which  is  so  celebrated  in  the  Scripture,  as 
the  bowels,  the  pity,  the  compassion  of  God,  is  the  acting  of  divine 
love  towards  us  on  the  consideration  of  our  distress  and  misery.  But 
all  compassion  ceaseth  towards  them  whose  condition  is  irrecoverable. 
Wherefore  the  Lord  Christ  pitied  not  the  angels  that  fell,  because 
their  nature  was  not  to  be  relieved.  Of  this  compassion  in  Christ, 
see  Heb.  ii.  14-16 ;  Isa.  Ixiii.  9. 

(5.)  As  then  we  lay  under  the  eye  of  Christ  in  our  misery,  we  were 
the  objects  of  his  pity  and  compassion;  but  as  he  looketh  on  us  as 
recoverable  out  of  that  state,  his  love  worketh  in  and  by  delight.  It 
was  an  inconceivable  delight  unto  him,  to  take  a  prospect  of  the  deli- 
verance of  mankind  unto  the  gloiy  of  God;  which  is  also  an  act  of 
love.  See  this  divinely  expressed,  Prov.  viii.  30,  31,  as  that  place 
hath  been  elsewhere  explained.^ 

(6.)  If  it  be  inquired,  whence  this  compassion  and  delight  in  him 
should  arise,  what  should  be  the  cause  of  them,  that  he  who  was  eter- 
nally blessed  in  his  o^vn  self-sufficiency  should  so  deeply  concern  him- 
self in  our  lost,  forlorn  condition  ?  I  say  it  did  so  merely  from  the 
infinite  love  and  goodness  of  his  own  nature,  without  the  least  pro- 
curing inducement  from  us  or  any  thing  in  us.  Tit.  iii.  5. 

(7.)  In  this  his  readiness,  willingness,  and  delight,  springing  from 
love  and  comipassion,  the  counsel  of  God  concerning  the  way  of  our 
recovery  is,  as  it  were,  proposed  unto  him.  Now,  this  was  a  way  of 
great  difficulties  and  perplexities  unto  himself, — that  is,  unto  his  per- 
son as  it  was  to  be  constituted.  To  the  divine  nature  nothing  is 
grievous, — nothing  is  difficult ;  but  he  was  to  have  another  nature, 
wherein  he  was  to  undergo  the  difficulties  of  this  way  and  work.  It 
was  required  of  him  that  he  should  pity  us  until  he  had  none  left  to 
pity  himself  when  he  stood  in  need  of  it, — that  he  should  pursue  his 
delight  to  save  us  until  his  own  soul  was  heavy  and  sorroAvful  unto 
death, — that  he  should  relieve  us  in  our  sufferings  by  suffering  the 
same  things  that  we  should  have  done.  But  he  was  not  in  the  least 
hereby  deterred  from  undertaking  this  work  of  love  and  mercy  for  us ; 
yea,  his  love  rose  on  this  proposal  like  the  waters  of  a  mighty  stream 
against  opposition.  For  hereon  he  says,  "  Lo,  I  come  to  do  thy  will, 
0  God  ; " — it  is  my  delight  to  do  it,  Heb.  x.  5-7 ;  Isa.  1.  5-7. 

(8.)  Being  thus  inclined,  disposed,  and  ready,  in  the  eternal  love  of 
his  divine  person,  to  undertake  the  office  of  mediation  and  the  work 
^  See  his  "  Christologia,"  &c.,  chap,  iv.,  p.  54  of  this  volume. 


336  THE  GLORY  OF  CHRIST 

of  our  redemption,  a  body  was  prepared  for  him.  In  tins  body  or 
human  nature,  made  his  own,  he  was  to  make  this  love  effectual  in 
all  its  inclinations  and  actings.  It  was  provided  for  him  unto  this 
end,  and  filled  with  all  grace  in  a  way  unmeasurable,  especially  with 
fervent  love  unto  mankind.  And  hereby  it  became  a  meet  instrument 
to  actuate  his  eternal  love  in  all  the  fruits  of  it. 

(9.)  It  is  hence  evident,  that  this  glorious  love  of  Christ  doth  not 
consist  alone  in  the  eternal  actings  of  his  divine  person,  or  the  divine 
nature  in  his  person.  Such,  indeed,  is  the  love  of  the  Father, — 
namely,  his  eternal  purpose  for  the  communication  of  grace  and  glory, 
with  his  acquiescency  therein ;  but  there  is  more  in  the  love  of  Christ. 
For  when  he  exercised  this  love  he  was  man  also,  and  not  God  only. 
And  in  none  of  those  eternal  acts  of  love  could  the  human  nature  of 
Christ  have  any  interest  or  concern ;  yet  is  the  love  of  the  man  Christ 
Jesus  celebrated  in  the  Scripture. 

(10.)  Wherefore  this  love  of  Christ  which  we  inquire  after  is  the 
love  of  his  person, — that  is,  which  he  in  his  own  person  acts  in  and  by 
his  distinct  natures,  according  imto  their  distinct  essential  properties. 
And  the  acts  of  love  in  these  distinct  natures  are  infinitely  distinct 
and  different ;  yet  are  they  all  acts  of  one  and  the  same  person.  So, 
then,  whether  that  act  of  love  in  Christ  which  we  would  at  any  time 
consider,  be  an  eternal  act  of  the  divine  nature  in  the  person  of  the 
Son  of  God  ;  or  whether  it  be  an  act  of  the  human,  performed  in  time 
by  the  gracious  faculties  and  powers  ot  that  nature,  it  is  still  the  love 
of  one  and  the  selfsame  person, — Christ  Jesus. 

It  was  an  act  of  inexpressible  love  in  him,  that  he  assumed  our 
nature,  Heb.  ii.  14, 17.  But  it  was  an  act  in  and  of  his  divine  nature 
only  ;  for  it  was  antecedent  unto  the  existence  of  his  human  nature, 
which  could  not,  therefore,  concur  therein.  His  laying  down  his  life 
for  us  was  an  act  of  inconceivable  love,  1  John  iii.  1 6.  Yet  was  it 
only  an  act  of  the  human  nature,  wherein  he  offered  himself  and  died. 
But  both  the  one  and  the  other  were  acts  of  his  divine  person  ; 
whence  it  is  said  that  God  laid  down  his  life  for  us,  and  purchased 
the  church  with  his  own  blood. 

This  is  that  love  of  Christ  wherein  he  is  glorious,  and  wherein  we 
are  by  faith  to  behold  his  glory.  A  great  part  of  the  blessedness  of 
the  saints  in  heaven,  and  their  triumph  therein,  consists  in  their  be- 
holding of  this  glory  of  Christ, — in  their  thankful  contemplation  of  the 
fruits  of  it.     See  Rev.  v.  9,  10,  &c. 

The  illustrious  brightness  wherewith  this  glory  shines  in  heaven, 
the  all-satisfying  sweetness  which  the  view  of  it  gives  unto  the  souls 
of  the  saints  there  possessed  of  glory,  are  not  by  us  conceivable,  nor  to 
be  expressed.  Here,  this  love  passeth  knowledge, — there,  we  shall 
comprehend  the  dimensions  of  it.     Yet  even  here,  if  we  are  not  sloth- 


IN  HIS  LOVE  AS  MEDIATOR  337 

fill  and  carnal,  we  may  have  a  refreshing  prospect  of  it ;  and  where 
comprehension  fails,  let  admiration  take  place. 

My  present  business  is,  to  exhort  others  unto  the  contemplation  of 
it,  though  it  be  but  a  little,  a  very  little,  a  small  portion  of  it,  that 
I  can  conceive;  and  less  than  that  very  little  that  I  can  express. 
Yet  may  it  be  my  duty  to  excite  not  only  myself,  but  others  also, 
unto  due  inquiries  after  it ;  unto  which  end  I  offer  the  things  ensuing. 

1.  Labour  that  your  minds  may  continually  befitted  and  prepared 
for  such  heavenly  contemplations.  If  they  are  carnal  and  sensual, 
or  filled  with  earthly  things,  a  due  sense  of  this  love  of  Christ  and  its 
glory  will  not  abide  in  them.  Virtue  and  vice,  in  their  highest  de- 
grees, are  not  more  diametrically  opposite  and  inconsistent  in  the 
same  mind,  than  are  an  habitual  course  of  sensual,  worldly  thoughts 
and  a  due  contemplation  of  the  glory  of  the  love  of  Christ ;  yea,  an 
earnestness  of  spirit,  pregnant  with  a  multitude  of  thoughts  about  the 
lawful  occasions  of  life,  is  obstructive  of  all  due  communion  with  the 
Lord  Jesus  Christ  herein. 

Few  there  are  whose  minds  are  prepared  in  a  due  manner  for  this 
duty.  The  actions  and  communications  of  the  most  evidence  what 
is  the  inward  frame  of  their  souls.  They  rove  up  and  down  in  their 
thoughts,  which  are  continually  led  by  their  affections  into  the  cor- 
ners of  the  earth.  It  is  in  vain  to  call  such  persons  unto  contempla- 
tions of  the  glory  of  Christ  in  his  love.  A  holy  composure  of  mind, 
by  virtue  of  spiritual  principles,  an  inclination  to  seek  after  refresh- 
ment in  heavenly  things,  and  to  bathe  the  soul  in  the  fountain  of 
them,  with  constant  apprehensions  of  the  excellency  of  this  divine 
glory,  are  required  hereunto. 

2.  Be  not  satisfied  with  general  notions  concerning  the  love  of 
Christ,  which  represent  no  glory  unto  the  mind,  where"\vith  many 
deceive  themselves.  All  who  believe  his  divine  person,  profess  a 
valuation  of  his  love, — and  think  them  not  Christians  who  are  other- 
wise minded ;  but  they  have  only  general  notions,  and  not  any  dis- 
tinct conceptions  of  it,  and  really  know  not  what  it  is.  To  deliver 
us  from  this  snare,  peculiar  meditations  on  its  principal  concerns  are 
required  of  us.     As, — 

(1.)  Whose  love  it  is, — namely,  of  the  divine  person  of  the  Son  of 
God.  He  is  expressly  called  God,  with  respect  unto  the  exercise  of  this 
love,  that  we  may  always  consider  whose  it  is,  1  John  iii.  1 6,  "  Hereby 
perceive  we  the  love  [of  God],  because  he  laid  down  his  life  for  us." 

(2.)  By  what  ways  and  means  this  wonderful  love  of  the  Son  of  God 
doth  act  itself, — namely,  in  the  divine  nature,  by  eternal  acts  of  wis- 
dom, goodness,  and  grace  proper  thereunto;  and  in  the  human,  by 
temporary  acts  of  pity  or  compassion,  with  all  the  fruits  of  them  in 
doing  and  suffering  for  us.   See  Eph.  iii.  19 ;  Heb.  ii.  14,  15 ;  Rev.  i.  5 


338  THE  GLORY  OF  CHRIST 

(3.)  What  is  ^e  freedom  of  it,  as  to  any  desert  on  our  part,  1  John 
iv.  10.  It  was  hatred,  not  love,  that  we  in  ourselves  deserved ;  which 
is  a  consideration  suited  to  fill  the  soul  with  self-abasement, — the  best 
of  frames  in  the  contemplation  of  the  glory  of  Christ. 

(4.)  What  is  the  efficacy  of  it  in  its  fruits  and  effects,  with  sundry 
other  considerations  of  the  like  nature. 

By  a  distinct  prospect  and  admiration  of  these  things,  the  soul  may 
walk  in  this  paradise  of  God,  and  gather  here  and  there  a  heavenly 
flower,  conveying  unto  it  a  sweet  savour  of  this  love  of  Christ.  See 
Cant.  ii.  2-4. 

Moreover,  be  not  contented  to  have  right  notions  of  the  love  of 
Christ  in  your  minds,  unless  you  can  attain  a  gracious  taste  of  it  in 
your  hearts;  no  more  than  you  would  be  to  see  a  feast  or  banquet 
richly  prepared,  and  partake  of  nothing  of  it  unto  your  refreshment. 
It  is  of  that  nature  that  we  may  have  a  spfritual  sensation  of  it  in  our 
minds ;  whence  it  is  compared  by  the  spouse  to  apples  and  flagons  of 
wine.  We  may  taste  that  the  Lord  is  gracious;  and  if  we  find  not 
a  relish  of  it  in  our  hearts,  we  shall  not  long  retain  the  notion  of  it 
in  our  minds.  Christ  is  the  meat,  the  bread,  the  food  of  our  souls. 
Nothing  is  in  him  of  a  higher  spiritual  nourishment  than  his  love, 
which  we  should  always  desire. 

In  this  love  is  he  glorious;  for  it  is  such  as  no  creatures,  angels  or 
men,  could  have  the  least  conceptions  of,  before  its  manifestation  by 
its  effects;  and,  after  its  manifestation,  it  is  in  this  world  absolutely 
incomprehensibl  e. 


CHAPTER  VI. 

The  Glory  of  Christ  in  the  Discharge  of  his  Mediatory  Office. 

Secondly,  As  the  Lord  Christ  was  glorious  in  the  susception  of  his 
office,  so  was  he  also  in  its  discharge. 

An  unseen  glory  accompanied  him  in  all  that  he  did,  in  all  that  he 
suffered.  Unseen  it  was  unto  the  eyes  of  the  world,  but  not  in  His 
who  alone  can  judge  of  it.  Had  men  seen  it,  they  would  not  have 
crucified  the  Lord  of  glory.  Yet  to  some  of  them  it  was  made  mani- 
fest. Hence  they  testified  that,  in  the  discharge  of  his  oflice,  they 
"  beheld  his  glory,  the  glory  as  of  the  only-begotten  of  the  Father," 
John  i.  14;  and  that  when  others  could  see  neither  "form  nor  come- 
liness in  him  that  he  should  be  desired,"  Isa.  liii.  2.  And  so  it  is  at 
this  day.  I  shall  only  make  some  few  observations;  first,  on  what 
he  did  in  a  way  of  obedience;  and  then  on  what  he  suffered  in  the 
discharge  of  his  office  so  undertaken  by  him. 


IN  THE  DISCHARGE  OF  HIS  MEDIATORY  OFFICE.  S39 

1.  ] .  What  he  did,  what  obedience  lie  yielded  unto  the  law  of  God 
in  the  discharge  of  his  office  (with  respect  whereunto  he  said,  "  Lo,  I 
come  to  do  thy  will,  0  God;  yea,  thy  law  is  in  my  heart"),  it  was 
all  on  his  own  free  choice  or  election,  and  was  resolved  thereinto  alone. 
It  is  our  duty  to  endeavour  after  freedom,  willingness,  and  cheerful- 
ness in  all  our  obedience.  Obedience  hath  its  formal  nature  from 
our  wills.  So  much  as  there  is  of  our  wills  in  what  we  do  towards 
God,  so  much  there  is  of  obedience,  and  no  more.  Howbeit  we  are, 
antecedently  unto  all  acts  of  our  own  wills,  obliged  unto  all  that  is 
called  obedience.  From  the  very  constitution  of  our  natures  we  are 
necessarily  subject  unto  the  law  of  God.  All  that  is  left  unto  us  is 
a  voluntary  compliance  with  unavoidable  commands ;  with  him  it 
was  not  so.  An  act  of  his  own  will  and  choice  preceded  all  obligation 
as  unto  obedience.  He  obeyed  because  he  would,  before  because  he 
ought.  He  said,  "  Lo,  I  come  to  do  thy  will,  O  God,"  before  he  was 
obliged  to  do  that  will.  By  his  own  choice,  and  that  in  an  act  of  in- 
finite condescension  and  love,  as  we  have  showed,  he  was  "  made  of 
a  woman,"  and  thereby  "  made  under  the  law."  In  his  divine  per- 
son he  was  Lord  of  the  law, — above  it, — no  more  obnoxious  unto  its 
commands  than  its  curse.  Neither  was  he  afterwards  in  himself,  on 
his  own  account,  unobnoxious  unto  its  curse  merely  because  he  was 
iuuocent,  but  also  because  he  was  every  way  above  the  law  itself,  and 
all  its  force. 

This  was  the  original  gloiy  of  his  obedience.  This  wisdom,  the 
gi'ace,  the  love,  the  condescension  that  was  in  this  choice,  animated 
every  act,  every  duty  of  his  obedience, — rendering  it  amiable  in  the 
sight  of  God,  and  useful  unto  us.  So,  when  he  went  to  John  to  be 
baptized,  he,  who  knew  he  had  no  need  of  it  on  his  own  account, 
would  have  declined  the  duty  of  administering  that  ordinance  unto 
him ;  but  he  replied,  "  Suffer  it  to  be  so  now ;  for  thus  it  becometh 
us  to  fulfil  all  righteousness,"  Matt.  iii.  15.  This  I  have  undertaken 
willingly,  of  my  own  accord,  without  any  need  of  it  for  myself,  and 
therefore  will  discharge  it.  For  him,  who  was  Lord  of  all  universall}^, 
thus  to  submit  himself  to  universal  obedience,  carrieth  along  with  it 
an  evidence  of  glorious  grace. 

2.  This  obedience,  as  unto  the  use  and  end  of  it,  was  not  for  him- 
self, but /or  us.  We  were  obliged  unto  it,  and  could  not  perform  it; 
— he  was  not  obliged  unto  it  any  otherwise  but  by  a  free  act  of  his 
own  will,  and  did  perform  it.  God  gave  him  this  honour,  that  he 
should  obey  for  the  whole  church, — that  by  "his  obedience  many  should 
be  made  righteous,"  Rom.  v.  19.  Herein,  I  say,  did  God  give  him 
honour  and  glory,  that  his  obedience  should  stand  in  the  stead  of  the 
perfect  obedience  of  the  church  as  unto  justification. 

3.  His  obedience  being  absolutely  universal,  and  absolutely  per- 
VOL.  I.— 30 


340  THE  GLORY  OF  CHRIST 

feet,  was  the  great  representative  of  the  hohness  of  God  in  the  law. 
It  was  represented  glorious  when  the  ten  words  were  "written  by  the 
finger  of  God  in  tables  of  stone ;  it  appears  yet  more  eminently  in 
the  spiritual  transcription  of  it  in  the  hearts  of  believers :  but  abso- 
lutely and  perfectly  it  is  exemplified  only  in  the  holiness  and  obedi- 
ence of  Christ,  which  answered  it  unto  the  utmost.  And  this  is  no 
small  part  of  his  glory  in  obedience,  that  the  holiness  of  God  in  the 
law  was  therein,  and  therein  alone,  in  that  one  instance,  as  unto 
human  nature,  fully  represented. 

4,  He  wrought  out  this  obedience  against  all  difficulties  and  o'p'pO' 
sitions.  For  although  he  was  absolutely  free  from  that  disorder 
which  in  us  hath  invaded  our  whole  natures,  which  internally  renders 
all  obedience  difficult  unto  us,  and  perfect  obedience  impossible ;  yet 
as  unto  opposition  from  without,  in  temptations,  sufferings,  reproaches, 
contradictions,  he  met  with  more  than  we  all.  Hence  is  that  glorious 
word,  "Although  he  were  a  Son,  yet  learned  he  obedience  by  the  things 
which  he  suffered,"  Heb.v.  8.  See  our  exposition  of  that  place.  But, — 

5.  The  glory  of  this  obedience  ariseth  principally  from  the  consi- 
deration of  the  person  who  thus  yielded  it  unto  God.  This  was  no 
other  but  the  Son  of  God  made  man, — God  and  man  in  one  person. 
He  who  was  in  heaven,  above  all,  Lord  of  all,  at  the  same  time  lived 
in  the  world  in  a  condition  of  no  reputation,  and  a  course  of  the 
strictest  obedience  unto  the  whole  law  of  God.  He  unto  whom  prayer 
v^as  made,  prayed  himself  night  and  day.  He  whom  all  the  angels 
of  heaven  a,nd  all  creatures  worshipped,  was  continually  conversant  in 
all  the  duties  of  the  worship  of  God.  He  who  was  over  the  house, 
diligently  observed  the  meanest  office  of  the  house.  He  that  made 
all  men,  in  whose  hand  they  are  all  as  clay  in  the  hand  of  the  potter, 
observed  amongst  them  the  strictest  niles  of  justice,  in  giving  unto 
every  one  his  due;  and  of  charity,  in  giving  good  things  that  were  not 
so  due.  This  is  that  which  renders  the  obedience  of  Christ  in  the 
discharge  of  his  office  both  mysterious  and  glorious. 

II.  Again,  the  glory  of  Christ  is  proposed  unto  us  in  what  he  siffered 
in  the  discharge  of  the  office  which  he  had  undertaken.  There  be- 
longed, indeed,  unto  his  office,  victory,  success,  and  triumph  with  great 
glory,  Isa.  Ixiii.  1-5 ;  but  there  were  sufferings  also  required  of  him 
antecedently  thereunto :  "Ought  not  Christ  to  suffer  these  things, 
and  to  enter  into  his  glory?" 

But  such  were  these  sufferings  of  Christ,  as  that  in  our  thoughts 
about  them  our  minds  quickly  recoil  in  a  sense  of  their  insufficiency 
to  conceive  aright  of  them.  Never  any  one  launched  into  this  ocean 
with  his  meditations,  but  he  quickly  found  himself  unable  to  fathom 
the  depths  of  it;  nor  shall  I  here  undertake  an  inquiry  into  them.  I 
shall  only  point  at  this  spring  of  glory,  and  leave  it  under  a  veiL 


IN  THE  DISCHARGE  OF  HIS  MEDIATORY  OFFICE.  341 

"We  might  here  look  on  him  as  under  the  weight  of  the  vvrath  of 
God,  and  the  curse  of  the  law;  taking  on  himself,  and  on  his  whole 
soul,  the  utmost  of  evil  that  God  had  ever  threatened  to  sin  or  sinners. 
We  might  look  on  him  in  his  agony  and  liloody  sweat,  in  his  strong 
cries  and  supplications,  when  he  was  sorrowful  unto  the  death,  and 
began  to  be  amazed,  in  apprehensions  of  the  things  that  were  coming 
on  him, — of  that  dreadful  trial  which  he  was  entering  into.  We  might 
look  upon  him  conflicting  with  all  the  poAvers  of  darkness,  the  rage 
and  madness  of  men, — suffering  in  his  soul,  his  body,  his  name,  his 
reputation,  his  goods,  his  life;  some  of  these  sufferings  being  imme- 
diate from  God  above,  others  from  devils  and  wicked  men,  acting 
according  to  the  determinate  counsel  of  God.  We  might  look  on  him 
praying,  weeping,  crying  out,  bleeding,  djing, — in  all  things  making 
his  soul  an  offering  for  sin;  so  was  he  "  taken  from  prison,  and  from 
judgment :  and  who  shall  declare  his  generation  ?  for  he  was  cut  off 
from  the  land  of  the  living:  for  the  transgression,"  saith  God,  "of 
my  people  was  he  smitten,"  Isa.  liii.  8.  But  these  things  I  shall  not 
insist  on  in  particular,  but  leave  them  under  such  a  veil  as  may  give 
us  a  prospect  into  them,  so  far  as  to  fill  our  souls  with  holy  admiration. 

Lord,  what  is  man,  that  thou  art  thus  mindful  of  him  ?  and  the 
son  of  man,  that  thou  visitest  him  ?  Who  hath  known  thy  mind,  or 
v/ho  hath  been  thy  counsellor  ?  O  the  depth  of  the  riches  both  of 
the  wisdom  and  knowledge  of  God  !  how  unsearchable  are  his  judg- 
ments, and  his  ways  past  finding  out !  What  shall  we  say  unto  these 
things?  That  God  spared  not  his  only  Son,  but  gave  him  up  unto 
death,  and  all  the  evils  included  therein,  for  such  poor,  lost  sinners 
as  we  were ; — that  for  our  sakes  the  eternal  Son  of  God  should  submit 
himself  unto  all  the  evils  that  our  natures  are  obnoxious  unto,  and 
!  that  our  sins  had  deserved,  that  we  might  be  delivered  ! 

How  glorious  is  the  Lord  Christ  on  this  account,  in  the  eyes  of 
believers  !  When  Adam  had  sinned,  and  thereby  eternally,  according 
unto  the  sanction  of  the  law,  ruined  himself  and  all  his  posterity,  he 
stood  ashamed,  afraid,  trembling,  as  one  ready  to  perish  for  ever,  under 
the  displeasure  of  God.  Death  was  that  which  he  had  deserved,  and 
immediate  death  was  that  which  he  looked  for.  In  this  state  the 
Lord  Christ  in  the  promise  comes  unto  him,  and  says.  Poor  creature  ! 
hov/  v/oful  is  thy  condition !  how  deformed  is  thy  appearance ! 
What  is  become  of  the  beauty,  of  the  glory  of  that  image  of  God 
wherein  thou  wast  created  ?  how  hast  thou  taken  on  thee  the  mon- 
strous shape  and  image  of  Satan  ?  And  yet  thy  present  misery,  thy 
entrance  into  dust  and  darkness,  is  no  way  to  be  compared  with  what 
is  to  ensue.  Eternal  distress  lies  at  the  door.  But  yet  look  up  once 
more,  and  behold  me,  that  thou  mayest  have  some  glimpse  of  what 
is  in  the  designs  of  infinite  wisdom,  love,  and  grace.     Come  forth  from 


342  THE  GLORY  OF  CHEIST 

thy  vain  shelter,  thy  hiding-place.  I  will  put  myself  into  thy  con- 
dition. I  will  undergo  and  bear  that  burden  of  guilt  and  punishment 
which  would  sink  thee  eternally  into  the  bottom  of  hell.  I  will  pay 
that  which  I  never  took;  and  be  made  temporally  a  curse  for  thee, 
that  thou  mayest  attain  unto  eternal  blessedness.  To  the  same  pur- 
pose he  speaks  unto  convinced  sinners,  in  the  invitation  he  gives  them 
to  come  unto  him. 

Thus  is  the  Lord  Christ  set  forth  in  the  Gospel,  "  evidently  cruci- 
fied" before  our  eyes,  Gal.  iii.  1, — namely,  in  the  representation  that 
is  made  of  his  glory, — in  the  sufferings  he  underwent  for  the  discharge 
of  the  office  he  had  undertaken.  Let  us,  then,  behold  him  as  poor, 
despised,  persecuted,  reproached,  reviled,  hanged  on  a  tree, — in  all, 
labouring  under  a  sense  of  the  Avrath  of  God  due  unto  our  sins.  Unto 
this  end  are  they  recorded  in  the  Gospel, — read,  preached,  and  repre- 
sented unto  us.  But  what  can  we  see  herein  ? — what  glory  is  in  these 
things  ?  Are  not  these  the  things  which  all  the  world  of  Jews  and 
Gentiles  stumbled  and  took  offence  at  ? — those  wherein  he  was  ap- 
pointed to  be  a  stone  of  stumbling  and  a  rock  of  offence  ?  Was  it  not 
esteemed  a  fooHsh  thing,  to  look  for  help  and  deliverance  by  the  mi- 
series of  another? — to  look  for  life  by  his  death?  The  apostle  declares 
at  large  that  such  it  was  esteemed,  1  Cor.  i.  So  was  it  in  the  wisdom 
of  the  world.  But  even  on  the  account  of  these  things  is  he  honour- 
able, glorious,  and  precious  in  the  sight  of  them  that  do  believe, 
1  Pet.  ii.  6,  7.  For  even  herein  he  was  "  the  power  of  God,  and  the 
wisdom  of  God,"  1  Cor.  i.  24.  And  the  apostle  declares  at  large  the 
grounds  and  reasons  of  the  different  thoughts  and  apprehensions  of 
men  concerning  the  cross  and  sufferings  of  Christ,  2  Cor.  iv.  S-6. 


CHAPTEK  VIL 

The  Glory  of  Christ  in  his  Exaltation  after  the  Accomplishment  of  the  Work  of 
Mediation  in  this  World. 

We  may,  in  the  next  place,  behold  the  gloiy  of  Christ,  with  respect 
unto  his  office,  in  the  actings  of  God  towards  him  which  ensued  on 
.  his  discharge  of  it  in  this  world,  in  his  OWN  exaltation. 

These  are  the  two  heads  whereunto  all  the  prophecies  and  predic- 
tions concerning  Jesus  Christ  under  the  Old  Testament  are  refeired, 
— namely,  liis  sufferings,  and  the  glory  that  ensued  thereon,  1  Peter 
ill.  All  the  prophets  testified  beforehand  "  of  the  sufferings  of  Christ, 
and  the  glory  that  should  follow."  So  when  he  himself  opened  the 
Scriptures  unto  his  disciples,  he  gave  them  this  as  the  sum  of  the 
doctrrne  contained  in  them,  "  Ought  not  Christ  to  have  suffered 


IN  HIS  OWN  EXALTATION.  343 

these  things,  and  to  enter  into  his  glory  ?"  Luke  xxiv.  26.  The  same 
is  frequently  expressed  elsewhere,  Rom.  xiv.  9  ;  Phil.  ii.  5-9. 

So  much  as  we  know  of  Christ,  his  sufferings,  and  his  glory,  so 
much  do  we  understand  of  the  Scripture,  and  no  more. 

These  are  the  two  heads  of  the  mediation  of  Christ  and  his  king- 
dom, and  this  is  their  order  which  they  communicate  unto  the  church, 
— first  sufferings,  and  then  glory  :  "  If  we  suffer,  we  shall  also  reign 
with  him,"  2  Tim.  ii.  12.  They  do  hut  deceive  themselves  who  de- 
sign any  other  method  of  these  things.  Some  would  reign  here  in 
this  world;  and  we  may  say,  with  the  apostle,  "  Would  you  did  reign, 
that  we  might  reign  with  you."  But  the  members  of  the  mystical 
body  must  be  conformed  unto  the  Head.  In  him  sufferings  went  be- 
fore glory ;  and  so  they  must  in  them.  The  order  in  the  kingdom  of 
Satan  and  the  world  is  contrary  hereunto.  First  the  good  things  of 
this  life,  and  then  eternal  misery,  is  the  method  of  that  kingdom, 
Luke  xvi.  25. 

These  are  the  two  springs  of  the  salvation  of  the  church, — the  two 
anointed  ones  that  stand  before  the  Lord  of  the  whole  earth,  from 
which  all  the  golden  oil,  whereby  the  church  is  dedicated  unto  God 
and  sanctified,  doth  flow.  This  glory  of  Christ  in  his  exaltation,  which 
followed  on  his  sufferings,  is  thq,t  Avhich  we  now  inquire  into.  And 
we  shall  state  our  apprehensions  of  it  in  the  ensuing  observations  : — 

1.  This  is  peculiarly  that  glory  which  the  Lord  Christ  prays  that 
his  disciples  may  be  where  he  is  to  behold  it.  It  is  not  solely  so,  as 
it  is  considered  absolutely ;  but  it  is  that  wherein  all  the  other  parts 
of  his  glory  are  made  manifest.  It  is  the  evidence,  the  pledge,  the 
means  of  the  manifestation  of  them  all  As  unto  all  the  instances  of 
his  glory  before  insisted  on,  there  was  a  veil  drawn  over  them  whilst 
he  was  in  this  world.  Hence  the  most  saw  nothing  of  it,  and  the 
best  saw  it  but  obscurely.  But  in  this  glory  that  veil  is  taken  off, 
whereby  the  whole  glory  of  his  person  in  itself  and  in  the  work  of  medi- 
ation is  most  illustriously  manifested.  When  we  shall  immediately 
behold  this  glory,  we  shall  see  him  as  he  is.  This  is  that  glory 
whereof  the  Father  made  grant  unto  him  before  the  foundation  of  the 
world,  and  wherewith  he  was  actually  invested  upon  his  ascension. 

2.  By  this  glory  of  Christ  I  do  not  understand  the  essential  glory 
of  his  divine  nature,  or  his  being  absolutely  in  his  own  person  "  over 
all,  God  blessed  for  ever;"  but  the  manifestation  of  this  glory  in  par- 
ticular, after  it  had  been  veiled  in  this  world  under  the  "  form  of  a 
servant,"  belongs  hereunto.  The  divine  glory  of  Christ  in  his  person 
belongs  not  unto  his  exaltation ;  but  the  manifestation  of  it  doth  so. 
It  was  not  given  him  by  free  donation ;  but  the  declaration  of  it  unto 
the  church  of  angels  and  men  after  his  humihation  was  so.  He  left 
it  not  wliilst  he  was  in  this  world;  but  the  direct  evidence  and  decla- 


344  THE  GLORY  OF  CHRIST 

ration  of  it  he  laid  aside,  until  lie  was  "  declared  to  be  the  Son  of 
God  with  power,"  by  the  resun-ection  from  the  dead. 

When  the  sun  is  under  a  total  eclipse,  he  loseth  nothing  of  Lis 
native  beauty,  light,  and  glory.  He  is  still  the  same  that  he  was  from 
the  beginning, — a  "  great  light  to  rule  the  day."  To  us  he  appears 
as  a  dark,  useless  meteor;  but  when  he  comes  by  his  course  to  free 
himself  from  the  kmar  interposition,  unto  his  proper  aspect  towards 
us,  he  manifests  again  his  native  light  and  glory.  So  was  it  with  the 
divine  nature  of  Christ,  as  we  have  before  declared.  He  veiled  the 
glory  of  it  by  the  interposition  of  the  flesh,  or  the  assumption  of  our 
nature  to  be  his  own ;  with  this  addition,  that  therein  he  took  on  him 
the  "  form  of  a  servant," — of  a  person  of  mean  and  low  degree.  But 
this  temporary  eclipse  being  past  and  over,  it  now  shines  forth  in  its 
infinite  lustre  and  beauty,  which  belongs  unto  the  present  exaltation 
of  his  person.  And  when  those  who  beheld  him  here  as  a  poor,  sor- 
rowful, persecuted  man,  dying  on  the  cross,  came  to  see  him  in  all  the 
infinite,  uncreated  glories  of  the  divine  nature,  manifesting  them- 
selves in  his  person,  it  could  not  l)ut  fill  their  souls  with  transcendent 
joy  and  admiration.  And  this  is  one  reason  of  his  prayer  for  them 
whilst  he  was  on  the  earth,  that  they  might  be  where  he  is  to  behold 
his  glory ;  for  he  knew  what  ineffable  satisfaction  it  would  be  unto 
them  for  evermore. 

3.  I  do  not  understand  absolutely  the  glo7'ificatwn  of  the  human 
nature  of  Christ, — that  very  soul  and  body  wherein  he  lived  and 
died,  suffered  and  rose  again, — though  that  also  be  included  herein. 
This  also  were  a  subject  meet  for  our  contemplation,  especially  as  it 
is  the  exemplar  of  that  glory  which  he  will  bring  all  those  unto  who 
believe  in  him.  But  because  at  present  we  look  somewhat  farther,  I  ^ 
shall  observe  only  one  or  two  things  concerning  it. 

(1.)  That  very  nature  itself  which,  he  took  on  liim  in  this  world,! 
is  exalted  into  glory.  Some,  under  a  pretence  of  great  subtility  and! 
accuracy,  do  deny  that  he  hath  either  flesh  or  blood  in  heaven;! 
that  is,  as  to  the  substance  of  them,  however  you  may  suppose  that! 
they  are  changed,  purified,  glorified.  The  gieat  foundation  of  thej 
church  and  all  Gospel  faith,  is,  that  he  was  made  flesh,  that  he  did! 
partake  of  flesh  and  blood,  even  as  did  the  children.  That  he  hathj 
forsaken  that  flesh  and  blood  which  he  was  made  in  the  womb  of  thej 
blessed  Virgin, — ^wherein  he  lived  and  died,  which  he  offered  untoj 
God  in  sacrifice,  and  wherein  he  rose  from  the  dead, — is  a  Socinianj 
fiction.  What  is  the  true  nature  of  the  glorification  of  the  humanity] 
of  Christ,  neither  those  who  thus  surmise,  nor  we,  can  perfectly  com- 
prehend. It  doth  not  yet  appear  what  we  ourselves  shall  be;  much  I 
less  is  it  evident  unto  us  what  he  is,  whom  we  shall  be  like.  But  that! 
he  is  still  in  the  same  human  nature  wherein  he  was  on  the  earthj 


IN  HIS  EXALTATION.  845 

that  lie  liatli  tlie  same  rational  soul  and  the  same  body,  is  a  funda- 
mental article  of  the  Christian  faith. 

(2.)  This  nature  of  the  man  Christ  Jesus  is  jilled  with  all  the  di- 
vine graces  and  perfections  whereof  a  limited,  created  nature  is  capa- 
ble. It  is  not  deified,  it  is  not  made  a  god; — it  doth  not  in  heaven 
coalesce  into  one  nature  with  the  divine  by  a  composition  of  them ; — 
it  hath  not  any  essential  property  of  the  Deity  communicated  unto 
it,  so  as  subjectively  to  reside  in  it; — it  is  not  made  omniscient,  omni- 
present, omnipotent ;  but  it  is  exalted  in  a  fulness  of  all  divine  per- 
fection ineffably  above  the  glory  of  angels  and  men.  It  is  incom- 
prehensibly nearer  God  than  they  all, — hath  communications  from 
God,  in  glorious  light,  love,  and  power,  ineffably  above  them  all; 
but  it  is  still  a  creature. 

For  the  substance  of  this  glory  of  the  human  nature  of  Christ,  be- 
lievers shall  be  made  partakers  of  it ;  for  when  we  see  him  as  he  is, 
we  shall  be  like  him ;  but  as  unto  the  degrees  and  measures  of  it,  his 
glory  is  above  all  that  we  can  be  made  partakers  of  "  There  is  one 
glory  of  the  sun,  another  glory  of  the  moon,  and  another  glory  of  the 
stars;  and  one  star  differeth  from  another  in  glory,"  as  the  apostle 
speaks,  1  Cor.  xv.  41.  And  if  there  be  a  difference  in  glory  among 
the  stars  themselves  as  to  some  degrees  of  the  same  glory,  how  mucli 
more  is  there  between  the  glory  of  the  sun  and  that  of  any  star  what- 
ever! Such  is  the  difference  that  is,  and  will  be  unto  eternity,  be- 
tween the  human  nature  of  Christ  and  what  glorified  believers  do 
attain  unto.  But  yet  this  is  not  that  properly  wherein  the  glory  of 
Christ  in  his  exaltation,  after  his  humiliation  and  death,  doth  consist. 
The  things  that  belong  unto  it  may  be  reduced  unto  the  ensuing  heads. 

1.  It  consisteth  in  the  exaltation  of  the  human  nature,  as  subsist- 
ing in  the  divine  person,  above  the  whole  creation  of  God  in  power, 
dignity,  authority,  and  rule,  with  all  things  that  the  wisdom  of  God 
hath  appointed  to  render  the  glory  of  it  illustrious.  I  have  so  largely 
insisted  on  the  explication  and  confirmation  of  this  part  of  the  present 
glory  of  Christ,  in  the  exposition  of  Heb.  i.  2,  3,  that  I  have  nothing 
more  to  add  thereunto. 

2.  It  doth  so  in  the  evidence  given  of  the  infinite  love  of  God  the 
Father  unto  him,  and  his  delight  in  him,  with  the  eternal  approba- 
tion of  his  discharge  of  the  office  committed  unto  him.  Hence  he  is 
said  "  to  sit  at  the  right  hand  of  God,"  or  at  "  the  right  hand  of  the 
Majesty  on  high."  That  the  glory  and  dignity  of  Christ  in  his  exal- 
tation is  singular,  the  highest  that  can  be  given  to  a  creature,  incom- 
prehensible ; — that  he  is,  with  respect  unto  the  discharge  of  his  office, 
under  the  eternal  approbation  of  God; — that,  as  so  gloriously  exalted, 
he  is  proclaimed  unto  the  whole  creation, — are  all  contained  in  this 
expression. 


346  THE  GLORY  OF  CHRIST 

3.  Hereunto  is  added  the  full  manifestation  of  his  own  divine 
wisdom,  love,  and  grace,  in  the  work  of  mediation  and  redemption 
of  the  church.  This  glory  is  absolutely  singular  and  peculiar  unto 
him.  Neither  angels  nor  men  have  the  least  interest  in  it.  Hesre, 
we  see  it  darkly  as  in  a  glass ;  above,  it  shines  forth  in  its  brightness, 
to  the  eternal  joy  of  them  who  behold  him. 

This  is  that  glory  which  our  Lord  Jesus  Christ  in  an  especial 
manner  prayed  that  his  disciples  might  behold.  This  is  that  whereof 
we  ought  to  endeavour  a  prospect  by  faith ; — by  faith,  I  say,  and  not 
by  imagination.  Vain  and  foolish  men,  having  general  notions  of 
this  glory  of  Christ,  knowing  nothing  of  the  real  nature  of  it,  have 
endeavoured  to  represent  it  in  pictures  and  images,  with  all  that  lustre 
and  beauty  which  the  art  of  painting,  with  the  ornaments  of  gold  and 
jewels,  can  give  unto  them.  This  is  that  representation  of  the  pre- 
sent glory  of  Christ,  which,  being  made  and  proposed  unto  the  ima- 
gination and  carnal  affections  of  superstitious  persons,  carrieth  such  a 
show  of  devotion  and  veneration  in  the  Papal  Church.  But  they  err, 
not  knowing  the  Scripture,  nor  the  eternal  glory  of  the  Son  of  God. 

This  is  the  sole  foundation  of  all  our  meditations  herein.  The 
glory  that  the  Lord  Jesus  Christ  is  in  the  real  actual  possession  of 
in  heaven  can  be  no  otherwise  seen  or  apprehended  in  this  world, 
but  in  the  light  of  faith  fixing  itself  on  divine  revelation.  To  behold 
this  glory  of  Christ  is  not  an  act  of  fancy  or  imagination.  It  doth 
not  consist  in  framing  unto  ourselves  the  shape  of  a  glorious  person 
in  heaven.  But  the  steady  exercise  of  faith  on  the  revelation  and 
description  made  of  this  glory  of  Christ  in  the  Scripture,  is  the  ground, 
rule,  and  measure,  of  all  divine  meditations  thereon. 

Hereon  our  duty  it  is  to  call  ourselves  to  an  account  as  unto  our 
endeavour  after  a  gracious  view  of  this  glory  of  Christ : — When  did 
we  steadfastly  behold  it?  when  had  we  such  a  view  of  it  as  wherein 
our  souls  have  been  satisfied  and  refreshed?  It  is  declared  and  re- 
presented unto  us  as  one  of  the  chief  props  of  our  faith,  as  a  help  of 
our  joy,  as  an  object  of  our  hope,  as  a  ground  of  our  consolation, — as 
our  greatest  encouragement  unto  obedience  and  suffering.  Are  our 
minds  every  day  conversant  with  thoughts  hereof  ?  or  do  we  think  our- 
selves not  much  concerned  herein  ?  Do  we  look  upon  it  as  that  which 
is  without  us  and  above  us, — as  that  which  we  shall  have  time  enough 
to  consider  when  we  come  to  heaven?  So  is  it  with  many.  They 
care  neither  where  Christ  is  nor  what  he  is,  so  that  one  way  or  other 
they  may  be  saved  by  him.  They  hope,  as  they  pretend,  that  they 
shall  see  him  and  his  glory  in  heaven, — and  that  they  suppose  to  be 
time  enough ;  but  in  vain  do  they  pretend  a  desire  thereof, — in  vain 
are  their  expectations  of  any  such  thing.  They  who  endeavour  not 
to  behold  the  glory  of  Christ  in  this  world,  as  hath  been  often  said, 


k. 


IN  HIS  EXALTATION.  347 

shall  never  behold  him  in  glory  hereafter  unto  their  satisfaction ;  nor 
do  they  desire  so  to  do,  only  they  suppose  it  a  part  of  that  relief  which 
they  would  have  w^hen  they  are  gone  out  of  this  world.  For  what 
should  beget  such  a  desire  in  them?  Nothing  can  do  it  but  some 
view  of  it  here  by  faith ;  which  they  despise,  or  totally  neglect.  Every 
pretence  of  a  deshe  of  heaven,  and  of  the  presence  of  Christ  therein, 
that  doth  not  arise  from,  that  is  not  resolved  into,  that  prospect  which 
we  have  of  the  glory  of  Christ  in  this  world  by  faith,  is  mere  fancy 
and  imagination. 

Our  constant  exercise  in  meditation  on  this  glory  of  Christ  will  fill 
us  with  joy  on  his  account;  which  is  an  effectual  motive  unto  the  duty 
itself.  We  are  for  the  most  part  selfish,  and  look  no  farther  than  our 
own  concernments.  So  we  may  be  pardoned  and  saved  by  him,  we 
care  not  much  how  it  is  with  himself,  but  only  presume  it  is  well 
enough.  We  find  not  any  concernment  of  our  own  therein.  But 
this  frame  is  directly  opposite  unto  the  genius  of  divine  faith  and  love. 
For  their  principal  actings  consist  in  preferring  Christ  above  ourselves, 
and  our  concerns  in  him  above  all  our  own.  Let  this,  then,  stir  us 
up  unto  the  contemplation  of  this  glory.  Who  is  it  that  is  thus  ex- 
alted over  all?  Who  is  thus  encompassed  with  glory,  majesty,  and 
power?  Who  is  it  that  sits  down  at  the  right  hand  of  the  Majesty  on 
high, — all  his  enemies  being  made  his  footstool  ?  Is  it  not  he  who  in 
this  world  was  poor,  despised,  persecuted,  and  slain, — all  for  our  sakes? 
Is  it  not  the  same  Jesus  who  loved  us,  and  gave  himself  for  us,  and 
washed  us  in  his  own  blood?  So  the  apostle  told  the  Jews,  that  the  same 
"  Jesus  whom  they  slew  and  hanged  on  a  tree,  God  had  exalted  with 
his  right  hand  to  be  a  Prince  and  Saviour,  to  give  repentance  unto 
Israel,  and  the  forgiveness  of  sins,"  Acts  v.  30,  31.  If  we  have  any 
valuation  of  his  love,  if  we  have  any  concernment  in  what  he  hath 
done  and  suffered  for  the  church,  we  cannot  but  rejoice  in  his  present 
state  and  glory. 

Let  the  world  rage  whilst  it  pleaseth ;  let  it  set  itself  with  all  its 
power  and  craft  against  every  thing  of  Christ  that  is  in  it, — which, 
whatever  is  by  some  otherwise  pretended,  proceeds  from  a  hatred  unto 
his  person ;  let  men  make  themselves  drunk  with  the  blood  of  his  saints ; 
we  have  this  to  oppose  unto  all  their  attempts,  unto  our  supportment, 
— namely,  what  he  says  of  himself:  "Fear  not;  I  am  the  first  and  the 
last:  I  am  he  that  liveth,  and  vfas  dead;  and,  behold,  I  am  alive  for 
evermore,  and  have  the  keys  of  hell  and  of  death,"  Rev  i.  17,  18. 

Blessed  Jesus !  we  can  add  nothing  to  thee,  nothing  to  thy  gloiy ; 
but  it  is  a  joy  of  heart  unto  us  that  thou  art  what  thou  art, — that 
thou  art  so  gloriously  exalted  at  the  right  hand  of  God ;  and  we  do 
long  more  fully  and  clearly  to  behold  that  glory,  according  to  thy 
prayer  and  promise. 


348  THE  GLORY  OF  CHRIST 

CHAPTER  VIII. 

Representations  of  the  Glory  of  Christ  under  the  Old  Testament. 

It  is  said  of  our  Lord  Jesus  Christ,  that,  "  beginning  at  Moses  and 
all  the  prophets,  he  declared  unto  his  disciples  in  all  the  Scriptures 
the  things  concerning  himself,"  Luke  xxiv.  27.  It  is  therefore  mani- 
fest that  Moses,  and  the  Prophets,  and  all  the  Scriptures,  do  give  tes- 
timony unto  him  and  his  glory.  This  is  the  line  of  life  and  light 
■which  runs  tlirough  the  whole  Old  Testament ;  without  the  conduct 
whereof  we  can  understand  nothing  aright  therein :  and  the  neglect 
hereof  is  that  which  makes  many  as  blind  in  reading  the  books  of  it 
as  are  the  Jews, — the  veil  being  upon  their  minds.  It  is  faith  alone, 
discovering  the  glory  of  Christ,  that  can  remove  that  veil  of  darkness 
which  covers  the  minds  of  men  in  reading  the  Old  Testament,  as  the 
apostle  declares,  2  Cor.  iii.  14-16.  I  shall,  therefore,  consider  briefly 
some  of  those  ways  and  means  whereby  the  glory  of  Christ  was  re- 
presented unto  believers  under  the  Old  Testament. 

1,  It  was  so  in  the  institution  of  the  beautiful  worship  of  the  law, 
with  all  the  means  of  it.  Herein  have  they  the  advantage  above  all 
the  splendid  ceremonies  that  men  can  invent  in  the  outward  worship 
of  God ;  they  were  designed  and  framed  in  divine  wisdom  to  represent 
the  glory  of  Christ,  in  his  person  and  his  office.  This  nothing  of 
human  invention  can  do,  or  once  pretend  unto.  Men  cannot  create 
mysteries,  nor  can  give  unto  anything  natural  in  itself  a  mystical 
signification.  But  so  it  was  in  the  old  divine  institutions.  What 
were  the  tabernacle  and  temple  ?  What  was  the  holy  place  with  the 
utensils  of  it?  What  was  the  oracle,  the  ark,  the  cherubim,  the 
mercy-seat,  placed  therein  ?  What  was  the  high  priest  in  all  his  vest- 
ments and  administrations  ?  What  were  the  sacrifices  and  annual 
sprinkling  of  blood  in  the  most  holy  place  ?  What  was  the  whole 
system  of  their  religious  worship  ?  Were  they  anything  but  repre- 
sentations of  Christ  in  the  glory  of  his  person  and  his  office  ?  They 
were  a  shadow,  and  the  body  represented  by  that  shadow  was  Christ. 
If  any  would  see  how  the  Lord  Christ  was  in  particular  foresignified 
and  represented  in  them,  he  may  peruse  our  exposition  on  the  9th 
chapter  of  the  Epistle  unto  the  Hebrews,  where  it  is  handled  so  at 
large  as  that  I  shall  not  here  again  insist  upon  it.  The  sum  is, 
"  Moses  was  faithful  in  all  the  house  of  God,  for  a  testimony  of  those 
things  which  were  to  be  spoken  afterward,"  Heb.  iii.  5,  All  that 
Moses  did  in  the  erection  of  the  tabernacle,  and  the  institution  of  all 
its  services,  was  but  to  give  an  antecedent  testimony  by  way  of  repre- 
sentation, unto  the  things  of  Christ  that  were  afterward  to  be  revealed 


TJNDEE  THE  OLD  TESTAMENT.  349 

And  that  also  was  the  substance  of  the  ministry  of  the  prophets, 
1  Pet.  i.  11,12.  The  dark  apprehensions  of  the  glory  of  Christ,  which 
by  these  means  they  obtained,  were  the  life  of  the  church  of  old. 

2.  It  was  represented  in  the  mystical  account  which  is  given  us  of 
his  communion  with  his  church  in  love  and  grace.  As  this  is  inti- 
mated in  many  places  of  Scripture,  so  there  is  one  entire  book  designed 
unto  its  declaration.  This  is  the  divine  Song  of  Solomon,  who  was  a 
type  of  Christ,  and  a  penman  of  the  Holy  Ghost  therein.  A  gracious 
record  it  is  of  the  divine  communications  of  Christ  in  love  and  grace 
unto  his  church,  with  their  returns  of  love  unto  him,  and  delight  in 
him.  And  then  may  a  man  judge  himself  to  have  somewhat  profited  in 
the  experience  of  the  mystery  of  a  blessed  intercourse  and  communion 
with  Christ,  when  the  expressions  of  them  in  that  holy  dialogue  do 
give  light  and  life  unto  his  mind,  and  efficaciously  communicate  unto 
him  an  experience  of  their  power.  But  because  these  things  are  little 
understood  by  many,  the  book  itself  is  much  neglected,  if  not  despised ; 
yea,  to  such  impudence  have  some  arrived,  in  foaming  out  their  own 
shame,  as  that  they  have  ridiculed  the  expressions  of  it.  But  we  are 
foretold  of  such  mockers  in  the  last  days,  that  should  walk  after  their 
own  ungodly  lusts ;  they  are  not  of  our  present  consideration. 

The  former  instance  of  the  representations  of  the  glory  of  Christ  in 
their  institutions  of  outward  worship,  with  this  record  of  the  inward 
communion  they  had  with  Christ  in  grace,  faith,  and  love,  gives  us  the 
substance  of  that  view  which  they  had  of  his  glory.  What  holy  strains 
of  delight  and  admiration,  what  raptures  of  joy,  what  solemn  and 
divine  complacency,  what  ardency  of  affection,  and  diligence  in  at- 
tendance unto  the  means  of  enjoying  communion  with  him,  this 
.  discovery  of  the  glory  of  Christ  wrought  in  the  souls  of  them  that  did 
believe,  is  emphatically  expressed  in  that  discourse.  A  few  days,  a 
few  hours  spent  in  the  frame  characterized  in  it,  is  a  blessedness  ex- 
celling aU  the  treasures  of  the  earth ;  and  if  we,  whose  revelations  of 
the  same  glory  do  far  exceed  theirs,  should  be  found  to  come  short 
of  them  in  ardency  of  afifection  unto  Christ,  and  continual  holy  admi- 
ration of  his  excellencies,  we  shall  one  day  be  judged  unworthy  to 
have  received  them. 

8.  It  was  so  represented  and  made  known  under  the  Old  Testa- 
ment, in  his  personal  appearances  on  various  occasions  unto  several 
eminent  persons,  leaders  of  the  church  in  their  generations  This  he 
did  as  a,  pi^wludium,  to  his  incarnation.  He  was  as  yet  God  only; 
but  appeared  in  the  assumed  shape  of  a  man,  to  signify  what  he 
would  be.  He  did  not  create  a  human  nature,  and  unite  it  unto 
himself  for  such  a  season;  only  by  his  divine  power  he  acted  the 
shape  of  a  man  composed  of  what  ethereal  substance  he  pleased,  im- 
mediately to  be  dissolved.     So  he  appeared  to  Abraham,  to  Jacob, 


350  THE  GLORY  OF  CHRIST 

to  Moses,  to  Joshua,  and  others ;  as  I  have  at  large  elsewhere  proved 
and  confirmed.  And  hereon,  also,  because  he  was  the  divine  person 
who  dwelt  in  and  dwelt  with  the  church,  under  the  Old  Testament, 
from  first  to  last,  in  so  doing  he  constantly  assumes  unto  himself 
human  affections,  to  intimate  that  a  season  would  come  when  he 
would  immediately  act  in  that  nature.  And,  indeed,  after  the  fall 
there  is  nothing  spoken  of  God  in  the  Old  Testament,  nothing  of  his 
institutions,  nothing  of  the  way  and  manner  of  dealing  with  the 
church,  but  what  hath  respect  unto  the  future  incarnation  of  Christ. 
And  it  had  been  absurd  to  bring  in  God  under  perpetual  anthropo- 
pathies,  as  grieving,  repenting,  being  angry,  well  pleased,  and  the 
like,  were  it  not  but  that  the  divine  person  intended  was  to  take  on 
him  the  nature  wherein  such  affections  do  dwell. 

4.  It  was  represented  in  prophetical  visions.  So  the  apostle  affirms 
that  the  vision  which  Isaiah  had  of  him  was  when  he  saw  his  glory, 
John  xii.  41.  And  it  was  a  blessed  representation  thereof;  for  his 
divine  person  being  exalted  on  a  throne  of  glory,  "  his  train  filled  the 
temple."  The  whole  train  of  his  glorious  grace  filled  the  temple  of 
his  body.  This  is  the  true  tabernacle,  wliich  God  pitched,  and  not 
man ; — the  temple  which  was  destroyed,  and  which  he  raised  again  in 
three  days,  wherein  dwelt  the  fulness  of  the  Godhead,  CoL  ii.  9.  This 
glory  was  now  presented  unto  the  view  of  Isaiah,  chap.  vi.  1-5 ;  which 
filled  him  with  dread  and  astonishment.  But  from  thence  he  was 
relieved,  by  an  act  of  the  ministry  of  that  glorious  one,  taking  away 
his  iniquity  by  a  coal  from  the  altar;  which  typified  the  purifying 
efficacy  of  his  sacrifice.  This  was  food  for  the  souls  of  believers :  in 
these  and  on  the  like  occasions  did  the  whole  church  lift  up  their 
voice  in  that  holy  cry,  "  Make  haste,  our  Beloved,  and  be  thou  like 
to  a  roe,  or  to  a  young  hart,  on  the  mountains  of  spices." 

Of  the  same  nature  was  his  glorious  appearance  on  mount  Sinai 
at  the  giving  of  the  law,  Exod.  xix. ; — for  the  description  thereof  by 
the  Psalmist,  Ps.  Ixviii.  17,  18,  is  applied  by  the  apostle  unto  the 
ascension  of  Christ  after  his  resurrection,  Eph.  iv.  8.  Only,  as  it  was 
then  full  of  outward  terror,  because  of  the  giving  of  the  fiery  law,  it 
was  referred  unto  by  the  Psalmist  as  full  of  mercy,  with  respect  unto 
his  accomplishment  of  the  same  law.  His  giving  of  it  was  as  death 
unto  them  concerned,  because  of  its  holiness,  and  the  severity  of  the 
curse  wherewith  it  was  attended ;  his  fulfilling  of  it  was  life,  by  the 
pardon  and  righteousness  which  issued  from  thence. 

5.  The  doctrine  of  his  incarnation,  whereby  he  became  the  sub- 
ject of  all  that  glory  which  we  inquire  after,  was  revealed,  although 
not  so  clearly  as  by  the  Gospel,  after  the  actual  accomplishment  of 
the  thing  itself  In  how  many  places  this  is  done  in  the  Old  Testa- 
ment I  have  elsewhere  declared;  at  least  I  have  explained  and  vin- 


UNDER  THE  OLD  TESTAMENT,  351 

dicated  many  of  them  (for  no  man  can  presume  to  know  tliem  all), — 
"  Vindicigg  Evangelicae/'  ^  One  instance,  therefore,  shall  here  suffice; 
and  this  is  that  of  the  same  prophet  Isaiah,  chap.  ix.  6,  7,  "  Unto  us 
a  child  is  bom,  unto  us  a  son  is  given ;  and  the  government  shall  be 
upon  his  shoulder:  and  his  name  shall  be  called  Wonderful,  Coun- 
sellor, The  mighty  God,  The  everlastmg  Father,  The  Prince  of  Peace. 
Of  the  increase  of  his  government  and  peace  there  shall  be  no  end, 
upon  the  throne  of  David,  and  upon  his  kingdom,  to  order  it,  and  to 
establish  it  with  judgment  and  with  justice  from  henceforth  even  for 
ever.  The  zeal  of  the  Lord  of  hosts  will  perform  this."  This  one  testi- 
mony is  sufficient  to  confound  all  Jews,  Socinians,  and  other  enemies  of 
the  glory  of  Christ.  I  do  acknowledge  that,  notwithstanding  this  decla- 
ration of  the  glory  of  Christ  in  his  future  incarnation  and  rule,  there 
remained  much  darkness  in  the  minds  of  them  unto  whom  it  was 
then  made.  For  although  they  might  and  did  acquiesce  in  the  truth 
of  the  revelation,  yet  they  could  frame  to  themselves  no  notions  of 
the  way  or  manner  of  its  accomphshment.  But  now,  when  every 
word  of  it  is  explained,  declared,  and  its  mystical  sense  visibly  laid 
open  unto  us  in  the  Gospel,  and  by  the  accomplishment  exactly  an- 
swering every  expression  in  it,  it  is  judicial  blindness  not  to  receive 
it.  Nothing  but  the  satanical  pride  of  the  hearts  of  men,  which  will 
admit  of  no  effects  of  infinite  wisdom  but  what  they  suppose  they  can 
comprehend,  can  shut  their  eyes  against  the  light  of  this  truth. 

6.  Promises,  prophecies,  predictions,  concerning  his  person,  his 
coming,  his  office,  his  kingdom,  and  his  glory  in  them  all,  wth  the 
wisdom,  grace,  and  love  of  God  to  the  church  in  him,  are  the  line  of 
life,  as  was  said,  which  runs  through  all  the  writings  of  the  Old  Testa- 
ment, and  takes  up  a  great  portion  of  them.  Those  were  the  things 
which  he  expounded  unto  his  disciples  out  of  Moses  and  all  the  Pro- 
phets. Concerning  these  things  he  appealed  to  the  Scriptures  against 
all  his  adversaries:  "  Search  the  Scriptures;  for  they  are  they  which 
testify  of  me."  And  if  we  find  them  not,  if  we  discern  them  not 
therein,  it  is  because  a  veil  of  blindness  is  over  our  minds.  Nor  can 
we  read,  study,  or  meditate  on  the  writings  of  the  Old  Testament  unto 
any  advantage,  unless  we  design  to  find  out  and  behold  the  glory  of 
Christ,  declared  and  represented  in  them.  For  want  hereof  they  are  a 
sealed  book  to  many  unto  this  day. 

7.  It  is  usual  in  the  Old  Testament  to  set  out  the  glory  of  Christ 
under  metaphorical  exp)ressions ;  yea,  it  aboundeth  therein.  For  such 
allusions  are  exceedingly  suited  to  let  in  a  sense  into  our  minds  of 
those  things  which  we  cannot  distinctly  comprehend.     And  there  is 

'  The  "  Vindicise  Evangelicse  "  is  a  work  which  Dr  Owen  wrote  in  reply  to 
Biddle  the  Socinian,  and  which  will  be  found  in  another  depai'tment  of  this  edi- 
tion of  his  works. — Ed. 


362  THE  GLORY  OF  CHRIST 

an  infinite  condescension  of  divine  wisdom  in  this  way  of  instruction, 
representing  unto  us  the  power  of  things  spiritual  in  what  we  natur- 
ally discern.  Instances  of  this  kind,  in  calling  the  Lord  Christ  by  the 
names  of  those  creatures  which  unto  our  senses  represent  that  excel- 
lency which  is  spiritually  in  him,  are  innumerable.  So  he  is  called  the 
rose,  for  the  sweet  savour  of  his  love,  gi'ace,  and  obedience ; — the  hly, 
for  his  gracious  beauty  and  amiableness ; — the  pearl  of  price,  for  his 
worth,  for  to  them  that  believe  he  is  precious ; — the  vine,  for  his  fruit- 
fulness  ; — the  lion,  for  his  power ; — the  lamb,  for  his  meekness  and  fit- 
ness for  sacrifice;  with  other  things  of  the  like  kind  almost  innu- 
merable. 

These  things  have  I  mentioned,  not  with  any  design  to  search  into 
the  depth  of  this  treasury  of  those  divine  truths  concerning  the  glory 
of  Christ :  but  only  to  give  a  little  light  unto  the  words  of  the  evan- 
gelist, that  he  opened  unto  his  disciples  out  of  Moses  and  all  the  Pro- 
phets the  things  which  concerned  himself;  and  to  stir  up  our  own 
souls  unto  a  contemplation  of  them  as  contained  therein. 


CHAPTER  IX. 

The  Glory  of  Christ  in  his  intimate  Conjunction  with  the  Church. 

What  concerns  the  glory  of  Christ  in  the  mission  of  the  Holy  Ghost 
unto  the  church,  with  all  the  divine  truths  that  are  branched  from  it, 
I  have  at  large  declared  in  my  discourse  concerning  the  whole  dis- 
pensation of  the  Holy  Spirit.  Here,  therefore,  it  must  have  no  place 
amongst  those  many  other  things  which  offer  themselves  unto  our 
contemplation  as  part  of  this  glory,  or  intimately  belonging  thereunto. 
I  shall  insist  briefly  on  three  only,  which  cannot  be  reduced  directly 
unto  the  former  heads. 

And  the  first  of  these  is, — That  intimate  conjunction  that  is  be- 
tween Christ  and  the  church;  whence  it  is  just  and  equal  in  the  sight 
of  God,  according  unto  the  rules  of  his  eternal  righteousness,  that 
what  he  did  and  suffered  in  the  discharge  of  his  office,  should  be 
esteemed,  reckoned,  and  imputed  unto  us,  as  unto  all  the  fruits  and 
benefits  of  it,  as  if  we  had  done  and  suffered  the  same  thmgs  our- 
selves. For  this  conjunction  of  his  with  us  was  an  act  of  his  own  mind 
and  will,  wherein  he  is  ineffably  glorious. 

The  enemies  of  the  glory  of  Christ  and  of  his  cross  do  take  this  for 
granted,  that  there  ought  to  be  such  a  conjunction  between  the  guilty 
person  and  him  that  suffers  for  him,  as  that  in  him  the  guilty  person 
may  be  said,  in  some  sense,  to  undergo  the  punishment  himself  But 
then  they  affirm,  on  the  other  hand,  that  there  was  no  such  conjunc- 


IN  niS  CONJUNCTION  WITH  THE  CHURCH.  353 

tion  between  Christ  and  sinners, — none  at  all ;  but  tliat  be  was  a  man, 
as  they  were  men;  and  otherwise,  that  he  was  at  the  greatest  distance 
from  them  all  as  it  is  possible  for  one  man  to  be  from  another, 
Socin.  de  Servat.  lib.  iii.  cap.  3.  The  falseness  of  this  latter  asser- 
tion, and  the  gross  ignorance  of  the  Scripture,  under  a  pretence  of 
subtility,  in  them  that  make  it,  will  evidently  appear  in  our  ensuing 
Discourse. 

The  apostle  tells  us,  1  Peter  ii.  24,  that  in  "  his  own  self  he  bare 
our  sins  in  his  own  body  on  the  tree;"  and,  chap.  iii.  18,  that  lie 
"  suffered  for  sins,  the  just  for  the  unjust,  that  he  might  bring  us  to 
God."  But  this  seems  somewhat  strange  unto  reason.  Where  is  the 
justice,  where  is  the  equity,  that  the  just  should  suffer  for  the  unjust  ? 
Where  is  divine  righteousness  herein  ?  For  it  was  an  act  of  God : 
"  The  Lord  hath  laid  on  him  the  iniquity  of  us  all,"  Isa.  liii.  6.  The 
equity  hereof,  with  the  grounds  of  it,  must  be  here  a  little  inquired 
into. 

First  of  all,  it  is  certain  that  all  the  elect,  the  whole  church  of 
God,  fell  in  Adam  under  the  curse  due  to  the  transgression  of  the 
law.  It  is  so  also,  that  in  this  curse  death,  both  temporal  and  eternal, 
was  contained.  This  curse  none  could  undergo  and  be  saved.  Nor 
was  it  consistent  with  the  righteousness,  or  holiness,  or  truth  of  God, 
that  sin  should  go  unpunished.  Wherefore  there  was  a  necessity, 
upon  a  supposition  of  God's  decree  to  save  his  church,  of  a  translation 
of  punishment, — namely,  from  them  who  had  deserved  it,  and  could 
not  bear  it,  unto  one  who  had  not  deserved  it,  but  could  bear  it. 

A  supposition  of  this  translation  of  punishment  by  divine  dispen- 
sation is  the  foundation  of  Christian  religion,  yea,  of  all  supernatural 
revelation  contained  in  the  Scripture.  This  was  first  intimated  in 
the  first  promise ;  and  afterward  explained  and  confirmed  in  all  the 
institutions  of  the  Old  Testament.  For  although  in  the  sacrifices  of 
the  law,  there  was  a  revival  of  the  greatest  and  most  fundamental 
principle  of  the  law  of  nature, — namely,  that  God  is  to  be  worshipped 
with  our  best, — yet  the  principal  end  and  use  of  them  was  to  repre- 
sent this  translation  of  punishment  from  the  offender  unto  another, 
who  was  to  be  a  sacrifice  in  his  stead. 

The  reasons  of  the  equity  hereof,  and  the  unspeakable  glory  of 
Christ  herein,  is  what  Ave  now  inquire  into.  And  I  shall  reduce  what 
ought  to  be  spoken  hereunto  to  the  ensuing  heads : — 

1.  It  is  not  contrary  unto  the  nature  of  divine  justice,  it  doth  not 
interfere  with  the  principles  of  natural  light  in  man,  that  in  sundry 
cases  some  persons  should  suffer  punishment  for  the  sins  and  offences 
of  others. 

I  shall  at  present  give  this  assertion  no  other  confirmation,  biit 
only  that  God  hath  often  done  so,  who  will,  who  can,  do  no  iniquity. 


554  THE  GLORY  OF  CHRIST 

So  he  affimis  that  he  will  do,  Exod.  xx,  5,  "  Visiting  the  iniquity  of 
the  fathers  upon  the  children  unto  the  third  and  fourth  generation." 
It  is  no  exception  of  weight,  that  they  also  are  sinners,  continuing  ia 
their  fathers'  sins;  for  the  worst  of  sinners  must  not  be  dealt  unjustly 
withal :  but  they  must  be  so  if  they  are  punished  for  their  fathers' 
sins,  and  it  be  absolutely  unlawful  that  any  one  should  be  punished 
for  the  sin  of  another. 

So  the  church  affirms,  *'  Our  fathers  have  sinned,  and  are  not ;  and 
we  have  borne  their  iniquities,"  Lam.  v.  7.  And  so  it  was ;  for  in  the 
Babylonish  captivity  God  punished  the  sins  of  their  forefathers,  espe- 
cially those  committed  in  the  days  of  Manasseh,  2  Kings  xxiii.  26,  2V  ; 
as  afterward,  in  the  final  destruction  of  that  church  and  nation,  God 
punished  in  them  the  guilt  of  all  bloody  persecutions  from  the  be- 
ginning of  the  world,  Luke  xi.  50,  51. 

So  Canaan  was  cursed  for  the  sin  of  his  father.  Gen.  ix.  25.  Saul's 
seven  sons  were  put  to  death  for  their  father's  bloody  cruelty,  2  Sam. 
xxi.  9,  14.  For  the  sin  of  David,  seventy  thousand  of  the  people 
were  destroyed  by  an  angel,  concerning  whom  he  said,  "  It  is  I  that 
have  sinned  and  done  evil ;  these  sheep,  what  have  they  done?"  2  Sam. 
xxiv,  15-1 7.  See  also  1  Kings  xxi.  29.  So  was  it  with  all  the  children 
or  infants  that  perished  in  the  flood,  or  in  the  conflagration  of  Sodom 
and  Gomorrah.  And  other  instances  of  the  like  nature  may  be 
assigned. 

It  is  therefore  evident  that  there  is  no  inconsistency  with  the  nature 
of  divine  justice,  nor  the  rules  of  reason  among  men,  that  in  sundry 
cases  the  sins  of  some  may  be  punished  on  others. 

II.  It  is  to  be  observed,  that  this  administration  of  justice  is  not 
promiscuous, — that  any  whatever  may  be  punished  for  the  sins  of  any 
others.  There  is  always  a  special  cause  and  reason  of  it ;  and  this  is 
a  peculiar  conjunction  between  them  who  sin  and  those  who  are 
punished  for  their  sins.  And  two  things  belong  unto  this  conjunction. 
1.  Especial  relation;  2.  Especial  mutual  interest. 

1.  There  is  an  especial  relation  required  unto  this  translation  of 
punishment ; — such  as  that  between  parents  and  children,  as  in  most 
of  the  instances  before  given;  or  between  a  king  and  subjects,  as  in 
the  case  of  David.  Hereby  the  persons  sinning  and  those  suffering 
are  constituted  one  body,  wherein  if  one  member  offend,  another  may 
justly  suffer:  the  back  may  answer  for  what  the  hand  takes  away. 

2.  It  consists  in  mutual  interest.  Those  whose  sins  are  punished 
in  others  have  such  an  interest  in  them,  as  that  their  being  so  is  a 
punishment  unto  themselves.  Therefore  are  such  sinners  threatened 
with  the  punishment  and  evils  that  shall  befall  their  posterity  or  chil- 
dren for  their  sakes ;  which  is  highly  penal  unto  themselves.  Numb, 
xiv.  33,  "  Your  children  shall  wander  in  the  wilderness  forty  years, 


IN  HIS  CONJUNCTION  WITH  THE  CHUECH.  S55 

and  bear  your  whoredoms."  The  punishment  due  to  their  sins  is  in 
part  transfeiTed  unto  their  children ;  and  therein  did  the  sting  of  their 
own  punishment  also  consist. 

III.  There  is  a  greater,  a  more  intimate  conjunction,  a  nearer  rela- 
tion, a  higher  mutual  interest,  between  Christ  and  the  church,  than 
ever  was  or  can  be  betAveen  any  other  persons  or  relations  in  the  world, 
whereon  it  became  just  and  equal  in  the  sight  of  God  that  he  should 
suffer  for  us,  and  that  what  he  did  and  suffered  should  be  imputed 
unto  us ;  which  is  farther  to  be  cleared. 

There  neither  is  nor  can  be  any  more  than  a  threefold  conjunction 
between  divers  distinct  persons.  The  first  is  natural ;  the  second  is 
moral,  whereunto  I  refer  that  which  is  spiritual  or  mystical ;  and  the 
third  federal,  by  virtue  of  mutual  compact.  In  all  these  ways 
is  Christ  in  conjunction  with  his  church,  and  in  every  one  of  them  in 
a  way  singular  and  peculiar. 

1.  The  first  conjunction  of  distinct  persons  is  natural.  God  hath 
made  all  mankind  "  of  one  blood,"  Acts  xvii.  26, — whereby  there  is  a 
cognation  and  alliance  between  them  all.  Hence  every  man  is  every 
man's  brother  or  neighbour,  unto  whom  loving-kindness  is  to  be 
showed,  Luke  x.  36.  And  this  conjunction  was  between  Christ  and 
the  church,  as  the  apostle  declares,  Heb.  ii.  14,  15,  "  Forasmuch 
then  as  the  children  are  partakers  of  flesh  and  blood,  he  also  himself 
likewise  took  part  of  the  same ;  that  through  death  he  might  destroy 
him  that  had  the  power  of  death,  that  is,  the  devil ;  and  deliver  them 
who  through  fear  of  death  were  all  their  lifetime  subject  to  bondage." 
Hence  "both  he  that  sanctifieth  and  they  who  are  sanctified  are  all  of 
one,"  verse  11.  His  infinite  condescension,  in  coming  into  this  com- 
munion and  conjunction  of  nature  with  us,  was  before  declared ;  but  it 
is  not  common,  like  that  between  all  other  men,  partakers  of  the  same 
nature.     There  are  two  things  wherein  it  was  peculiar  and  eminent. 

(1.)  This  conjunction  between  him  and  the  church  did  not  arise 
from  a  necessity  of  nature,  but  from  a  voluntary  act  of  his  will.  The 
conjunction  that  is  between  all  others  is  necessary.  Every  man  is 
every  man's  brother,  whether  he  will  or  no,  by  being  a  man.  Natural 
generation,  communicating  to  every  one  his  subsistence  in  the  same 
nature,  prevents  all  acts  of  their  own  will  and  choice.  "With  the  Lord 
Christ  it  waB  otherwise,  as  the  text  affirms.  For  such  reasons  as  are 
there  expressed,  he  did,  by  an  act  of  his  own  will,  partake  of  flesh  and 
blood,  or  came  into  this  conjunction  with  us.  He  did  it  of  his  own 
choice,  because  the  children  did  partake  of  the  same.  He  would  be 
what  the  children  were.  Wherefore  the  conjunction  of  Christ  in 
human  nature  with  the  church  is  ineffably  distinct  from  that  common 
.  conjunction  which  is  amongst  all  others  in  the  same  nature.  And, 
therefore,  although  it  should  not  be  meet  amongst  mere  men,  that 

VOL.  I.— 31 


356  THE  GLORY  OF  CHRIST 

one  should  act  and  suffer  in  the  stead  of  others,  because  they  are  all 
thus  related  to  one  another,  as  it  were,  whether  they  will  or  no ;  yet 
this  could  not  reach  the  Lord  Christ,  who,  in  a  strange  and  wonderful 
manner,  came  into  this  conjimction  by  a  mere  act  of  his  own. 

(2.)  He  came  into  it  on  this  design,  and  for  this  only  end, — namely, 
that  in  our  nature,  taken  to  be  his  own,  he  might  do  and  suffer  what 
was  to  be  done  and  suffered  for  the  church :  so  it  is  added  in  the  text, 
"  That  by  death  he  might  destroy  him  who  had  the  power  of  death ; 
and  deliver  them  who  through  fear  of  death  were  subject  to  bondage." 
This  was  the  only  end  of  his  conjunction  in  nature  with  the  church; 
and  this  puts  the  case  between  him  and  it  at  a  vast  distance  from 
what  is  or  may  be  between  other  men. 

It  is  a  foolish  thing  to  argue,  that  because  a  mere  participation  of 
the  same  nature  among  men  is  not  sufficient  to  warrant  the  righteous- 
ness of  punishing  one  for  another, — therefore  the  conjunction  in  the 
same  nature  betwixt  Christ  and  the  church  is  not  a  sufficient  and 
just  foundation  of  his  suffering  for  us,  and  in  our  stead.  For,  by  an 
act  of  his  own  will  and  choice,  he  did  partake  of  our  nature,  and  that 
for  this  very  end,  that  therein  he  might  suffer  for  us;  as  the  Holy 
Ghost  expressly  declares.  Amongst  others,  there  neither  is  nor  can 
be  any  thing  of  this  nature,  and  so  no  objection  from  what  is  equal  or 
unequal  amongst  them  can  arise  against  what  is  equal  between  Christ 
and  the  church.  And  herein  is  he  glorious  and  precious  unto  them 
that  believe,  as  we  shall  see  immediately. 

2.  There  is  a  mystical  conjunction  between  Christ  and  the  church, 
which  answers  all  the  most  strict,  real,  or  moral  unions  or  conjunc- 
tions between  other  persons  or  things.  Such  is  the  conjunction  be- 
tween the  head  of  a  body  and  its  members,  or  the  tree  of  the  vine 
and  its  branches,  which  are  real ;  or  between  a  husband  and  wife, 
which  is  moral  and  real  also.  That  there  is  such  a  conjunction  be- 
tween Christ  and  his  church  the  Scripture  plentifully  declares,  as  also 
that  it  is  the  foundation  of  the  equity  of  his  suffering  in  its  stead.  So 
speaks  the  apostle,  Eph.  v.  25-32,  "  Husbands,  love  your  wives,  even 
as  Christ  also  loved  the  church," — that  is,  his  wife,  the  bride,  the 
Lamb's  wife, — "  and  gave  himself  for  it,"  &c.  Being  the  head  and 
husband  of  the  church,  which  was  to  be  sanctified  and  saved,  and 
could  be  so  no  otherwise  but  by  his  blood  and  sufferings,  he  was  both 
meet  so  to  suffer,  and  it  was  righteous  also  that  what  he  did  and  suf- 
fered should  be  imputed  unto  them  for  whom  he  both  did  it  and  suf- 
fered. Let  the  adversaries  of  the  glory  of  Christ  assign  any  one 
instance  of  such  a  conjunction,  union,  and  relation  between  any 
amongst  mankind,  as  is  between  Christ  and  the  church,  and  they  may 
give  some  countenance  unto  their  cavils  against  his  obedience  and 
sufferings  in  our  stead,  with  the  imputation  of  what  he  did  and  sufferea 


IN  HIS  CONJUNCTION  WITH  THE  CHUECH.  857 

unto  us.  But  the  glory  of  Christ  is  singular  herein,  and  as  such  it 
appears  unto  them  by  whom  the  mystery  of  it  is,  in  any  measure, 
spiritually  apprehended. 

But  yet  it  will  be  said,  that  this  mystical  conjunction  of  Christ  with 
his  church  is  consequential  unto  what  he  did  and  suffered  for  it;  for 
it  ensues  on  the  conversion  of  men  unto  him.  For  it  is  by  faith  that 
we  are  implanted  into  him.  Until  that  be  actually  wrought  in  us, 
we  have  no  mystical  conjunction  with  him.  He  is  not  a  head  or  a 
husband  unto  unregenerate,  unsanctified  unbelievers,  whilst  they  con- 
tinue so  to  be ;  and  such  was  the  state  of  the  whole  church  when 
Christ  suffered  for  us,  Bom.  v.  8;  Eph.  ii.  5.  There  was,  therefore, 
no  such  mystical  conjunction  between  him  and  the  church  as  to  ren- 
der it  meet  and  equal  that  he  should  suffer  in  its  stead.  Wherefore 
the  church  is  the  effect  of  the  work  of  redemption, — that  which  rose 
out  of  it,  which  was  made  and  constituted  by  it;  and  cannot  be  so 
the  object  of  it  as  that  which  was  to  be  redeemed  by  virtue  of  an 
antecedent  conjunction  with  it.     I  answer, — 

(1.)  Although  this  mystical  conjunction  is  not  actually  consummate 
without  an  actual  participation  of  the  Spirit  of  Christ,  yet  the  church 
of  the  elect  was  designed  antecedently  unto  all  his  sufferings  to  be 
his  spouse  and  wife,  so  as  that  he  might  love  her  and  suffer  for  her ; 
so  it  is  said,  Hos.  xii.  12,  "  Israel  served  for  a  wife,  and  for  a  wife  he 
kept  sheep."  Howbeit  she  was  not  his  married  wife  until  after  he 
had  served  for  her,  and  thereby  purchased  her  to  be  his  wife  ;  yet  as 
he  served  for  her  she  is  called  his  wife,  because  of  his  love  unto  her, 
and  because  she  was  so  designed  to  be,  upon  his  service.  So  was  the 
church  designed  to  be  the  spouse  of  Christ  in  the  counsel  of  God ; 
whereon  he  loved  her  and  gave  himself  for  her. 

Hence,  in  the  work  of  redemption  the  church  was  the  object  of  it, 
as  designed  to  be  the  spouse  of  Christ ;  and  the  effect  of  it,  inasmuch 
as  that  thereby  it  was  made  meet  for  the  full  consummation  of  that 
alliance ;  as  the  apostle  expressly  declares,  Eph.  v.  25-27. 

(2.)  Antecedently  unto  all  that  the  Lord  Christ  did  and  suffered 
for  the  church,  there  was  a  supreme  act  of  the  will  of  God  the  Father, 
giving  all  the  elect  unto  him,  intrusting  them  with  him,  to  be  re- 
deemed, sanctified,  and  saved ;  as  himself  declares,  John  xvii.  6,  9, 
X.  14-16.  And  on  these  grounds  this  mystical  conjunction  between 
Christ  and  the  church  hath  its  virtue  and  efficacy  before  it  be  actually 
consummate. 

3.  There  is  a.  federal  conjunction  between  distinct  persons:  and 

as  this  is  various,  according  unto  the  variety  of  the  interests  and  ends 

of  them  that  enter  into  it ;  so  that  is  most  eminent,  where  one,  by  the 

"  common  consent  of  all  that  are  concerned,  undertakes  to  be  a  sponsor 

or  surety  for  others,  to  do  and  answer  what  on  their  part  is  required 


S58  THE  GLORY  OF  CHRIST 

of  tliem  for  attaining  the  ends  of  tlie  covenant.  So  did  tlie  Lord 
Christ  undertake  to  be  surety  of  the  new  covenant  m  behalf  of  the 
church,  Heb.  vii.  22,  and  thereon  tendered  himself  unto  God,  to  do 
and  suffer  for  them,  in  their  stead,  and  on  their  behalf,  whatever  was 
required,  that  they  might  be  sanctified  and  saved.  These  things  I 
have  treated  of  at  large  elsewhere,  as  containing  a  gi-eat  part  of  the 
mystery  of  the  wisdom  of  God  in  the  salvation  of  the  church.  Here, 
therefore,  I  do  only  observe,  that  this  is  that  whereby  the  mystical 
conjunction  that  was  between  Christ  and  the  church,  whereon  it  was 
meet,  just,  and  equal  in  the  sight  of  God,  that  what  he  did  and  suf- 
fered should  be  imputed  unto  us,  is  completed. 

These  are  some  of  the  foundations  of  that  mystery  of  transmitting 
the  sins  of  the  church,  as  to  the  guilt  and  punishment  of  them,  from 
the  sinners  themselves  unto  another,  every  way  innocent,  pure,  and 
righteous  in  himself, — which  is  the  life,  soul,  and  centre  of  all  Scrip- 
ture revelations.  And  herein  is  he  exceedingly  glorious  and  precious 
unto  them  that  believe.  No  heart  can  conceive,  no  tongue  can  ex- 
press the  glor}^  of  Christ  herein.  Now,  because  his  infinite  conde- 
scension and  love  herein  have  been  spoken  to  before,  I  shall  here  only 
instance  its  greatness  in  some  of  its  effects. 

1.  It  shines  forth  in  the  exaltation  of  the  righteousness  of  God  in 
the  forgiveness  of  sms.  There  is  no  more  adequate  conception  of  the 
divine  nature,  than  that  of  justice  in  rule  and  government.  Hereunto 
it  belongs  to  punish  sin  according  unto  its  desert;  and  herein  con- 
sisted the  first  actings  of  God  as  the  governor  of  the  rational  creation. 
They  did  so  in  the  eternal  punishment  of  the  angels  that  sinned,  and 
the  casting  of  Adam  out  of  Paradise, — an  emblem  also  of  everlasting 
ruin.  Now,  all  the  church,  all  the  elect  of  God,  are  sinners; — they 
were  so  in  Adam, — they  have  been  and  are  so  in  themselves.  What 
doth  become  the  justice  of  God  to  do  thereon  ?  Shall  it  dismiss  them 
all  unpunished  ?  Where,  then,  is  that  justice  which  spared  not  the 
angels  who  sinned,  nor  Adam  at  the  first  ?  Would  this  procedure 
have  any  consonancy  thereunto, — be  reconcilable  unto  it  ?  Wherefore 
the  establishment  of  the  righteousness  of  God  on  the  one  hand,  and 
the  forgiveness  of  sin  on  the  other,  seem  so  contradictory,  as  that 
many  stumble  and  fall  at  it  eternally.     See  Rom.  x.  3,  4. 

But  in  this  interposition  of  Christ,  in  this  translation  of  punish- 
ment from  the  church  unto  him,  by  virtue  of  his  conjunction  there- 
with, there  is  a  blessed  harmony  between  the  righteousness  of  God 
and  the  forgiveness  of  sins  ; — the  exemplification  whereof  is  his  eter- 
nal glory.  "  0  blessed  change  !  O  sweet  permutation  !  "  as  Justin 
Martyr  speaks. 

By  virtue  of  his  union  with  the  church,  which  of  his  own  accord 
he  entered  into,  and  his  undertaking  therein  to  answer  for  it  in  the 


IN  HIS  CONJUNCTION  WITH  THE  CHURCH,  359 

sight  of  God,  it  was  a  righteous  thing  with  God  to  lay  the  punish- 
ment of  all  our  sins  upon  him,  so  as  that  he  might  freely  and  gTa- 
!   ciously  pardon  them  all,  to  the  honour  and  exaltation  of  his  justice,  as 
well  as  of  his  grace  and  mercy,  Rom.  iii.  24-26. 

Herein  is  he  glorious  in  the  sight  of  God,  angels,  and  men.  In 
him  there  is  at  the  same  time,  in  the  same  divine  actings,  a  glorious 
resplendency  of  justice  and  mercy; — of  the  one  in  punishing,  of  the 
other  in  pardoning.  The  appearing  inconsistency  between  the  right- 
eousness of  God  and  the  salvation  of  sinners,  wherewith  the  consciences 
of  convinced  persons  are  exercised  and  terrified,  and  which  is  the 
rock  on  which  most  of  them  split  themselves  into  eternal  ruin,  is 
herein  removed  and  taken  away.  In  his  cross  were  divine  holiness 
and  vindictive  justice  exercised  and  manifested;  and  through  his 
triumph,  grace  and  mercy  are  exerted  to  the  utmost.  This  is  that 
glory  which  ravisheth  the  hearts  and  satiates  the  souls  of  them  that 
believe.  For  what  can  they  desire  more,  what  is  farther  needful  unto 
the  rest  and  composure  of  their  souls,  than  at  one  view  to  behold  God 
eternally  well  pleased  in  the  declaration  of  his  righteousness  and  the 
exercise  of  his  mercy,  in  order  unto  their  salvation  ?  In  due  appre- 
hensions hereof  let  my  soul  hve  ; — in  the  faith  hereof  let  me  die,  and 
let  present  admiration  of  this  glory  make  way  for  the  eternal  enjoy- 
ment of  it  in  its  beauty  and  fulness. 

2.  He  is  glorious  in  that  the  law  of  God  in  its  preceptive  part,  or 
as  to  the  obedience  which  it  required,  was  perfectly  fulfilled  and 
accomplished.  That  it  should  be  so,  was  absolutely  necessaiy,  from 
the  wisdom,  holiness,  and  righteousness  of  him  by  whom  it  was  given. 
For  what  could  be  more  remote  from  those  divine  perfections,  than 
to  give  a  law  which  never  was  to  be  fulfilled  in  them  unto  whom  it 
was  given,  and  who  were  to  have  the  advantages  of  it  ?  This  could 
not  be  done  by  us;  but  through  the  obedience  of  Christ,  by  virtue  of 
this  his  mystical  conjunction  with  the  church,  the  law  was  so  fulfilled 
in  us  by  being  fulfilled  for  us,  as  that  the  glory  of  God  in  the  giving 
of  it,  and  annexing  eternal  rewards  imto  it,  is  exceedingly  exalted. 
See  Rom.  viii.  3,  4. 

This  is  that  glory  of  Christ  whereof  one  view  by  faith  will  scatter 
all  the  fears,  answer  all  the  objections,  and  give  relief  against  all  the 
despondencies,  of  poor,  tempted,  doubting  souls ;  and  an  anchor  it  will 
be  unto  all  believers,  which  they  may  cast  within  the  veil,  to  hold 
them  firm  and  steadfast  in  all  trials,  storms,  and  temptations  in  life 
and  death. 


360  THE  GLORY  OF  CHRIST 

CHAPTER  X. 

The  Glory  of  Christ  in  the  Communication  of  Himself  unto  Believers. 

Another  instance  of  the  glory  of  Christ,  which  we  are  to  behold 
here  by  faith,  and  hope  that  we  shall  do  so  by  sight  hereafter,  con- 
sists in  the  mysterious  communication  of  himself,  and  all  the  benefits 
of  his  mediation,  unto  the  souls  of  them  that  do  believe,  to  their  pre- 
sent happiness  and  future  eternal  blessedness. 

Hereby  he  becomes  theirs  as  they  are  his;  which  is  the  life,  the 
glory,  and  consolation  of  the  church.  Cant.  vi.  3,  ii.  16,  vii.  10, — he 
and  all  that  he  is  being  appropriated  unto  them,  by  virtue  of  their 
mystical  union.  There  is,  there  must  be,  some  ground,  formal  reason, 
and  cause  of  this  relation  between  Christ  and  the  church,  whereby 
he  is  theirs,  and  they  are  his; — he  is  in  them,  and  they  in  him,  so 
as  it  is  not  between  him  and  other  men  in  the  world. 

The  apostle,  speaking  of  this  communication  of  Christ  unto  the 
church,  and  the  union  between  them  which  doth  ensue  thereon, 
affirms  that  it  is  "  a  great  mystery;"  for  "  I  speak,"  saith  he,  "  con- 
cerning Christ  and  the  church,"  Eph.  v.  32, 

I  shall  very  briefly  inquire  into  the  causes,  ways,  and  means  of  this 
mysterious  communication,  whereby  he  is  made  to  be  ours,  to  be  in 
us,  to  dwell  with  us,  and  all  the  benefits  of  his  mediation  to  belong 
unto  us.  For,  as  was  said,  it  is  evident  that  he  doth  not  thus  com- 
municate himself  unto  all  by  natural  necessity,  as  the  sun  gives 
light  equally  unto  the  whole  world, — nor  is  he  present  with  all  by 
a  ubiquity  of  his  human  nature, — nor,  as  some  dream,  by  a  dif- 
fusion of  his  rational  soul  into  all, — nor  doth  he  become  ours  by  a 
carnal  eating  of  him  in  the  sacrament;  but  this  mystery  proceeds 
from,  and  depends  on,  other  reasons  and  causes,  as  we  shall  briefly 
declare. 

But  yet,  before  I  proceed  to  declare  the  way  and  manner  whereby 
Christ  communicateth  himself  unto  the  church,  I  must  premise  some- 
thing of  divine  communications  in  general  and  their  glory.  And  I 
shall  do  this  by  touching  a  little  on  the  harmony  and  coiTespondency 
that  is  between  the  old  creation  and  the  new. 

1.  All  being,  power,  goodness,  and  wisdom,  were  originally  essen- 
tially, infinitely  in  God.  And  in  them,  with  the  other  perfections  of 
his  nature,  consisted  his  essential  glory. 

2.  The  old  creation  was  a  communication  of  beinsf  and  goodness 
by  almighty  poAver,  directed  by  infinite  wisdom,  unto  all  things  that 
were  created  for  the  manifestation  of  that  glory.  This  was  the  first 
communication  of  God  unto  anything  without  himself;  and  it  was  ex- 


IN  THE  COMMUNICATION  OF  HOLSELF.  361 

ceeding  glorious.  See  Ps.  xix.  1 ;  Rom.  i.  20.  And  it  was  a  curious 
machine,  framed  in  the  subordination  and  dependency  of  one  thing 
on  another;  without  which  tliey  could  not  subsist,  nor  have  a  con- 
tinuance of  their  beings.  All  creatures  below  live  on  the  earth  and 
the  products  of  it;  the  earth,  for  its  whole  production,  depends  on 
the  sun  and  other  heavenly  bodies;  as  God  declares,  Hos.  ii.  21,  22, 
"  I  will  hear,  saith  the  Lord,  I  will  hear  the  heavens,  and  they  shall 
liear  the  earth ;  and  the  earth  shall  hear  the  corn,  and  the  wine,  and 
the  oil;  and  they  shall  hear  Jezreel."  God  hath  given  a  subordina- 
tion of  things  in  a  concatenation  of  causes,  whereon  their  subsistence 
doth  depend.     Yet, — 

3.  In  this  mutual  dependency  on  and  supplies  unto  one  another, 
they  all  depend  on  and  are  influenced  from  God  himself, — the  eternal 
fountain  of  being,  power,  and  goodness.  "He  hears  the  heavens;" 
and  in  the  continuation  of  this  order,  by  constant  divine  communica- 
tion of  being,  goodness,  and  power,  unto  all  things,  God  is  no  less 
glorified  than  in  the  first  creation  of  them.  Acts  xiv.  15-17,  xvii. 
24-29. 

4.  This  glory  of  God  is  visible  in  the  matter  of  it,  and  is  obvious 
unto  the  reason  of  mankind ;  for  from  his  works  of  creation  and  provi- 
dence they  may  learn  his  eternal  power  and  Godhead,  wherein  he  is 
essentially  glorious. 

5.  But  by  this  divine  communication,  God  did  not  intend  only  to 
glorify  himself  in  the  essential  properties  of  his  nature,  but  his  exist- 
ence also  in  three  persons,  of  Father,  Son,  and  Spirit.  For  although 
the  whole  creation  in  its  first  framing,  and  in  its  perfection,  was,  and 
is,  by  an  emanation  of  power  and  goodness  from  the  divine  nature, 
in  the  person  of  the  Father,  as  he  is  the  fountain  of  the  Trinity, 
whence  he  is  said  peculiarly  to  be  the  Creator  of  all  things ;  yet  the 
immediate  operation  in  the  creation  was  from  the  Son,  the  power  and 
wisdom  of  the  Father,  John  i.  1-3 ;  Col.  i.  1 6 ;  Heb.  i.  2.  And  as 
upon  the  first  production  of  the  mass  of  the  creation,  it  was  under 
the  especial  care  of  the  Spirit  of  God,  to  preserve  and  cherish  it  unto 
the  production  of  all  distinct  sorts  of  creatures.  Gen.  i.  2, — so  in  the 
continuance  of  the  whole,  there  is  an  especial  operation  of  the  same 
Spirit  in  all  things.  Nothing  can  subsist  one  moment  by  virtue  of 
the  dependence  which  all  things  have  on  one  another,  without  a  con- 
tinual emanation  of  power  from  him.     See  Ps.  civ.  29,  30. 

By  these  divine  communications,  in  the  production  and  preservation 
of  the  creature,  doth  God  manifest  his  glory,  and  by  them  alone  in 
the  way  of  nature  he  doth  so ;  and  without  them,  although  he  would 
have  been  for  ever  essentially  glorious,  yet  was  it  impossible  that  his 
glory  should  be  knoAvn  unto  any  but  himself  Wherefore,  on  these 
divine  communications  doth  depend  the  whole  manifestation  of  the 


S62  THE  GLORY  OF  CHRIST 

glory  of  God.     But  this  is  far  more  eminent,  thougli  not  in  the  out- 
ward effects  of  it  so  visible,  in  the  new  creation ;  as  we  shall  see. 

1.  All  goodness,  grace,  life,  light,  mercy,  and  power,  which  are  the 
springs  and  causes  of  the  new  creation,  are  all  originally  in  God,  in 
the  divine  nature,  and  that  infinitely  and  essentially.  In  them  is 
God  eternally  or  essentially  glorious;  and  the  whole  design  of  the  new 
creation  was  to  manifest  his  glory  in  them,  by  external  communica- 
tions of  them,  and  from  them. 

2.  The  first  communication  of  and  from  these  things  is  made  unto 
Christ,  as  the  Head  of  the  church.  For,  in  the  first  place,  it  pleased 
God  that  in  him  should  all  the  fulness  of  these  things  dwell,  so  as 
that  the  whole  new  creation  might  consist  in  him,  Col.  i.  1 7-1 9.  And 
this  was  the  first  egress  of  divine  wisdom  for  the  manifestation  of  the 
glory  of  God  in  these  holy  properties  of  his  nature.     For, — 

8.  This  communication  was  made  unto  him  as  a  repository  and 
treasury  of  all  that  goodness,  grace,  life,  light,  power,  and  mercy,  which 
were  necessary  for  the  constitution  and  preservation  of  the  new  crea- 
tion. They  were  to  be  laid  up  in  him,  to  be  hid  in  him,  to  dwell  in 
him;  and  from  him  to  be  communicated  unto  the  whole  mystical  body 
designed  unto  him, — that  is,  the  church.  And  this  is  the  first  emana- 
tion of  divine  power  and  wisdom,  for  the  manifestation  of  his  glory  in 
the  new  creation.  This  constitution  of  Christ  as  the  head  of  it,  and 
the  treasuring  up  in  him  all  that  was  necessary  for  its  production  and 
preservation,  wherein  the  church  is  chosen  and  pre-ordained  in  him 
unto  grace  and  glory,  is  the  spring  and  fountain  of  divine  glory,  in 
the  communications  that  ensue  thereon. 

4.  This  communication  unto  Christ  is,  (1.)  Unto  his  person ;  and 
then,  (2.)  With  respect  unto  his  office.  It  is  in  the  person  of  Christ 
that  all  fulness  doth  originally  dwell.  On  the  assumption  of  human 
nature  into  personal  union  with  the  Son  of  God,  all  fulness  dwells  in 
him  bodily.  Col.  ii.  9.  And  thereon  receiving  the  Spuit  in  all  fulness, 
and  not  by  measure,  all  the  treasures  of  wisdom  and  knowledge  were 
hid  in  him,  Col.  ii.  3,  and  he  was  filled  with  the  unsearchable  riches 
of  divine  grace,  Eph.  iii.  8-11.  And  the  office  of  Christ  is  nothing 
but  the  way  appointed  in  the  wisdom  of  God  for  the  communication 
of  the  treasures  of  grace  which  were  communicated  unto  his  person. 
This  is  the  end  of  the  whole  office  of  Christ,  in  all  the  parts  of  it,  as 
he  is  a  priest,  a  prophet,  and  a  king.  They  are,  I  say,  nothing  but 
the  ways  appointed  by  infinite  wisdom  for  the  communication  of  the 
grace  laid  up  in  his  person  unto  the  church.  The  transcendent  glory 
hereof  we  have  in  some  weak  measure  inquired  into. 

5.  The  decree  of  election  prepared,  if  I  may  so  say,  the  mass  of 
the  new  creation.  In  the  old  creation,  God  first  prepared  and  created 
the  mass  or  matter  of  the  whole;  which  afterward,  by  the  power  of  the 


IN  THE  COMMUNICATION  OF  HIMSELF.  363 

Holy  Spirit,  was  formed  into  all  the  distinct  beings  whereof  the  whole 
creation  was  to  consist,  and  animated  according  to  their  distinct  kinds. 
And  in  order  nnto  the  production  and  perfecting  of  the  work  of  the 
new  creation,  God  did  from  eternity,  in  the  holy  purpose  of  his  will, 
prepare,  and  in  design  set  apart  unto  himself,  that  portion  of  mankind 
whereof  it  was  to  consist.  Hereby  they  were  only  the  peculiar  matter 
that  was  to  be  wrought  upon  by  the  Holy  Ghost,  and  the  glorious 
fabric  of  the  church  erected  out  of  it.  What  was  said,  it  may  be,  of 
the  natural  body  by  the  Psalmist,  is  true  of  the  mystical  body  of 
Christ,  which  is  principally  intended,  Ps.  cxxxix.  1-5,  16,  "My  sub- 
stance was  not  hid  from  thee,  when  I  was  made  in  secret,  and  curiously 
wrought  in  the  lowest  parts  of  the  earth.  Thine  eyes  did  see  my  sub- 
stance yet  being  unperfect ;  and  in  thy  book  all  my  members  were 
"written,  which  in  continuance  were  fashioned,  when  as  yet  there  was 
none  of  them."  The  substance  of  the  church,  Avhereof  it  was  to  be 
formed,  was  under  the  eye  of  God,  as  proposed  in  the  decree  of  elec- 
tion; yet  was  it  as  such  imperfect.  It  was  not  formed  or  shaped  into 
members  of  the  mystical  body;  but  they  were  all  written  in  the  book 
of  life.  And  in  pursuance  of  the  purpose  of  God,  there  they  are  by 
the  Holy  Spirit,  in  the  whole  course  and  continuance  of  time,  in  their 
several  generations,  fashioned  into  the  shape  designed  for  them. 

6.  This,  therefore,  is  herein  the  glorious  order  of  divine  communi- 
cations. From  the  infinite,  eternal  spring  of  wisdom,  gi-ace,  goodness, 
and  love,  in  the  Father,— all  the  effects  whereof  unto  this  end  were 
treasured  up  in  the  person  and  mediation  of  the  Son, — the  Holy  Spirit, 
unto  whom  the  actual  application  of  them  is  committed,  communi- 
cates life,  light,  power,  grace,  and  mercy,  unto  all  that  are  designed 
parts  of  the  new  creation.  Hereon  doth  God  glorify  both  the  essential 
properties  of  his  nature, — his  infinite  wisdom,  power,  goodness,  and 
grace, — as  the  only  eternal  spring  of  all  these  things,  and  also  his  in- 
effable glorious  existence  in  three  persons,  by  the  order  of  the  com- 
munication of  these  things  unto  the  church,  which  are  originally  from 
his  nature.  And  herein  is  the  glorious  truth  of  the  blessed  Trinity, — 
which  by  some  is  opposed,  by  some  neglected,  by  most  looked  on  as 
that  which  is  so  much  above  them  as  that  it  doth  not  belong  unto 
them, — made  precious  unto  them  that  believe,  and  becomes  the  foun- 
dation of  their  faith  and  hope.  In  a  view  of  the  glorious  order  of  those 
divine  communications,  we  are  in  a  steady  contemplation  of  the  inef- 
fable glory  of  the  existence  of  the  nature  of  God  in  the  three  distinct 
persons  of  Father,  Son,  and  Holy  Ghost 

7.  According  unto  this  divine  order,  the  elect  in  all  ages  are,  by  the 
Holy  Spirit  moving  and  acting  on  that  mass  of  the  new  creation, 
formed  and  animated  with  spiritual  life,  light,  grace,  and  power,  unto 
the  glory  of  God.    They  are  not  called  accidentally,  according  unto  the 


364  THE  GLORY  OF  CHRIST 

external  occasions  and  causes  of  their  conversion  nnto  God;  but  in 
every  age,  at  his  own  time  and  season,  the  Holy  Spirit  communicates 
these  things  unto  them  in  the  order  declared,  unto  the  glory  of  God. 

8.  And  in  the  same  manner  is  the  whole  new  creation  preserved 
every  day ; — every  moment  there  is  vital  power  and  strength,  mercy 
and  grace,  communicated  in  this  divine  order  to  all  believers  in  the 
world.  There  is  a  continual  influence  from  the  Fountain,  from  the 
Head,  into  all  the  members,  whereby  they  all  consist  in  him,  are  acted 
by  him,  who  vv^orketh  in  us  both  to  will  and  to  do  of  his  OAvn  good 
pleasure.  And  the  apostle  declares  that  the  whole  constitution  of 
church  order  is  suited,  as  an  external  instrument,  to  promote  these 
divine  communications  unto  all  the  members  of  the  church  itself, 
Eph.  iv.  13-15. 

This  in  general  is  the  order  of  divine  communications,  which  is  for 
the  substance  of  it  continued  in  heaven,  and  shall  be  so  unto  eternity ; 
for  God  is,  and  ever  will  be,  all,  and  in  all.  But  at  present  it  is  in- 
visible unto  eyes  of  flesh,  yea,  the  reason  of  men.  Hence  it  is  by  the 
most  despised; — they  see  no  glory  in  it.  But  let  us  consider  the 
prayer  of  the  apostle,  that  it  may  be  otherwise  with  us,  Eph.  i.  16-23. 
For  the  revelation  made  of  the  glory  of  God  in  the  old  creation  is 
exceeding  inferior  to  that  which  he  makes  of  himself  in  the  new. 

Having  premised  these  things  in  general  concerning  the  glory  of 
divine  communications,  I  shall  proceed  to  declare,  in  particular,  the 
grounds  and  way  whereby  the  Lord  Christ  communicates  himself,  and 
therewithal  all  the  benefits  of  his  mediation,  unto  them  that  do  be- 
lieve, as  it  was  before  proposed. 

We  on  our  part  are  said  herein  to  receive  him,  and  that  by  faith, 
John  i.  1 2.  Now,  where  he  is  received  by  us,  he  must  be  tendered, 
given,  granted,  or  communicated  unto  us.  And  this  he  is  by  some 
divine  acts  of  the  Father,  and  some  of  his  own. 

The  foundation  of  the  whole  is  laid  in  a  sovereign  act  of  the  will, 
the  pleasure,  the  grace  of  the  Father.  And  this  is  the  order  and 
method  of  all  divine  operations  in  the  way  and  work  of  grace.  They 
originally  proceed  all  from  him;  and  ha^dng  effected  their  ends,  do 
return,  rest,  and  centre  in  him  again.  See  Eph.  i.  4-6.  Wherefore, 
that  Christ  is  made  ours,  that  he  is  communicated  unto  us,  is  origin- 
ally from  the  free  act,  grant,  and  donation,  of  the  Father,  1  Cor.  i.  30; 
Rom.  V.  1 5-1 7.  And  hereunto  sundry  things  do  concur.  As, —  1.  His 
eternal  purpose,  which  he  purposed  in  himself,  to  glorify  his  grace  in 
all  his  elect,  by  this  communication  of  Christ  and  the  benefits  of  his 
mediation  unto  them ;  which  the  apostle  declares  at  large,  Eph.  i. 
2.  His  granting  all  the  elect  unto  Christ,  to  be  his  own,  so  to  do  and  suf- 
fer for  them  what  was  antecedaneously  necessary  unto  the  actual  com- 
munication of  himself  unto  them :   "  Thine  they  were,  and  thou  gavest 


IN  THE  COMMUNICATION  OF  HIMSELF.  S65 

them  me,"  John  xvii.  6.  3.  The  giving  of  the  promise,  or  the  con- 
stitution of  the  rule  and  law  of  the  Gospel,  whereby  a  participation  of 
Christ,  an  interest  in  him  and  all  that  he  is,  is  made  over  and  assured 
unto  believers,  John  i.  12;  1  John  i.  1-4.  4.  An  act  of  almighty 
power,  working  and  creating  faith  in  the  souls  of  the  elect,  enabling 
them  to  receive  Christ  so  exhibited  and  communicated  unto  them  by 
the  Gospel,  Eph.  i.  19,  20,  ii.  5-8. 

These  things,  which  I  have  but  named,  have  an  influence  into  the 
glory  of  Christ  herein ;  for  this  communication  of  him  unto  the  church 
is  an  effect  of  the  eternal  counsel,  wisdom,  grace,  and  power  of  the 
Father. 

But  they  are  the  acts  of  Christ  himself  herein,  which  principally 
we  inquire  into,  as  those  which  manifest  the  glory  of  his  wisdom,  love, 
and  condescension. 

And, — 1.  He  gives  and  communicates  unto  them  his  Holy  Spi7-it; 
— the  Holy  Spirit  as  peculiarly  his,  as  granted  unto  him  of  the  Father, 
as  inhabiting  in  him  in  all  fulness.  This  Spirit — abiding  originally  as 
to  his  person,  and  immeasurably  as  unto  his  effects  and  operations,  in 
himself — he  gives  unto  all  believers,  to  inhabit  and  abide  in  them  also, 
John  xiv.  14-20;  1  Cor.  vi.  17;  Rom.  viii.  9.  Hence  follows  an  in- 
effable union  between  him  and  them.  For  as  in  his  incarnation  he 
took  our  nature  into  personal  union  with  his  own ;  so  herein  he  takes 
our  persons  into  a  mystical  union  with  himself  Hereby  he  becomes 
ours,  and  we  are  his. 

And  herein  he  is  unspeakably  glorious.  For  this  mystery  of  the 
inhabitation  of  the  same  Spirit  in  him  as  the  head,  and  the  church 
as  his  body,  animating  the  whole,  is  a  transcendent  effect  of  divine 
wisdom.  There  is  nothing  of  this  nature  in  the  whole  creation  be- 
sides,— no  such  union,  no  such  mutual  communication.  The  strictest 
unions  and  relations  in  nature  are  but  shadows  of  it,  Eph.  v.  25-32. 
Herein  also  is  the  Lord  Christ  precious  unto  them  that  do  believe, 
but  a  stone  of  stumbling  and  a  rock  of  offence  unto  the  disobedient. 
This  glorious,  ineffable  effect  of  his  wisdom  and  grace ;  this  rare,  pe- 
culiar, singular  way  of  the  communication  of  himself  unto  the  church, 
is  by  many  despised.  They  know,  it  may  be,  some  of  them,  what  it 
is  to  be  joined  unto  a  harlot  so  as  to  become  one  flesh;  but  what  it  is 
to  be  joined  unto  the  Lord  so  as  to  become  one  spirit,  they  know  not. 
But  this  principle  and  spring  of  the  spiritual  life  of  the  church,  and  of 
all  vital,  spiritual  motions  towards  God  and  things  heavenly,  wherein 
and  whereby  "  our  life  is  hid  with  Christ  in  God,"  is  the  glory,  the 
exaltation,  the  honour,  the  security  of  the  church,  unto  the  praise  of 
the  grace  of  God.  The  understanding  of  it  in  its  causes,  effects,  ope- 
rations, and  privileges  wherewith  it  is  accompanied,  is  to  be  preferred 
above  all  the  wisdom  in  and  of  the  world. 


366  THE  GLORY  OF  CHRIST 

2.  He  thus  communicates  himself  unto  us,  by  the  formation  of  a 
new  nature,  his  own  nature,  in  us;  so  as  that  the  very  same  spiritual 
nature  is  in  him  and  in  the  church.  Only,  it  is  so  with  this  dififer- 
ence,  that  in  him  it  is  in  the  absolute  perfection  of  all  those  glorious 
graces  wherein  it  doth  consist;  in  the  church  it  is  in  various  measures 
and  degrees,  according  as  he  is  pleased  to  communicate  it.  But  the 
same  divine  nature  it  is  that  is  in  him  and  us;  for,  through  the  pre- 
cious promises  of  the  Gospel,  we  are  made  partakers  of  his  divine 
nature.  It  is  not  enough  for  us  that  he  hath  taken  our  nature  to  be 
his,  unless  he  gives  us  also  his  nature  to  be  ours; — that  is,  implants 
in  our  souls  all  those  gracious  qualifications,  as  unto  the  essence  and 
substance  of  them,  wherewith  he  himself  in  his  human  nature  is  en- 
dued. This  is  that  new  man,  that  new  creature,  that  divine  nature, 
that  spirit  which  is  bom  of  the  Spirit,  that  transformation  into  the 
image  of  Christ,  that  putting  of  him  on,  that  workmanship  of  God 
whereunto  in  him  we  are  created,  that  the  Scripture  so  fully  testifieth 
unto,  John  iii.  6;  Rom.  vi.  3-8;  2  Cor.  iii.  18,  v.  17;  Eph.  iv.  20-24; 
2  Peter  i.  4. 

And  that  new  heavenly  nature  which  is  thus  formed  in  believers, 
as  the  first  vital  act  of  that  union  which  is  between  Christ  and  them 
by  the  inhabitation  of  the  same  Spirit,  is  peculiarly  his  nature.  For 
both  is  it  so  as  it  is  in  him  the  idea  and  the  exemplar  of  it  in  us, — in- 
asmuch as  we  are  predestinated  to  be  conformed  unto  his  image, — and 
as  it  is  wrought  or  produced  in  our  souls  by  an  emanation  of  power, 
virtue,  and  efficiency  from  him. 

This  is  a  most  heavenly  way  of  the  communication  of  himself  unto 
us,  wherein  of  God  "  he  is  made  unto  us  wisdom  and  sanctification." 
Hereon  he  says  of  his  church,  "  This  is  now  bone  of  my  bones,  and 
flesh  of  my  flesh;" — I  see  myself,  my  own  nature,  in  them;  whence 
they  are  comely  and  desirable.  Hereby  he  makes  way  to  "  present 
it  to  himself  a  glorious  church,  not  having  spot,  or  wrinkle,  or  any 
such  thing ;  but  holy  and  without  blemish."  On  this  communication 
of  Christ  unto  us,  by  the  forming  of  his  own  nature  in  us,  depends  all 
the  purity,  the  beauty,  the  holiness,  the  inward  glory  of  the  church. 
Hereby  is  it  really,  substantially,  internally  separated  from  the  world, 
and  distinguished  from  all  others,  who,  in  the  outward  form  of  things, 
in  the  profession  and  duties  of  religion,  seem  to  be  the  same  with 
them.  Hereby  it  becomes  the  first-fruits  of  the  creation  unto  God, 
bearing  forth  the  renovation  of  his  image  in  the  world ; — herein  the 
Lord  Christ  is,  and  will  be,  glorious  unto  all  eternity.  I  only  men- 
tion these  things,  which  deserve  to  be  far  more  largely  insisted  on. 

3.  He  doth  the  same  by  that  actual  insition  or  implantation  into 
himself  which  he  gives  us  by  faith,  which  is  of  his  own  operation.  For 
hereon  two  things  do  ensue ; — one  by  the  grace  or  power,  the  other 


IN  THE  EECAPITULATION  OF  ALL  THINGS.  367 

hy  the  law  or  constitution,  of  the  Gospel ;  which  have  a  great  influence 
into  this  mystical  communication  of  Christ  unto  the  church. 

And  the  first  of  these  is,  that  hereby  there  is  communicated  unto 
us,  and  we  do  derive,  suppUes  of  spiritual  life,  sustentation,  motion, 
strength  in  grace,  and  perseverance  from  him  continually.  This  is 
that  which  himself  so  divinely  teacheth  in  the  parable  of  the  vine  and 
its  branches,  John  xv.  1-5.  Hereby  is  there  a  continual  communi- 
cation from  his  all-fuiness  df  grace  unto  the  whole  church  and  all  the 
members  of  it,  unto  all  the  ends  and  duties  of  spiritual  life.  They 
live,  nevertheless  not  they,  but  Christ  liveth  in  them ;  and  the  life 
which  they  lead  in  the  flesh  is  by  the  faith  of  the  Son  of  God.  And 
the  other, — by  virtue  of  the  law  and  constitution  of  the  Gospel, — is, 
that  hereon  his  righteousness  and  all  the  fruits  of  his  mediation  are 
imputed  unto  us ;  the  glory  of  which  mystery  the  apostle  unfolds, 
Rom.  iii.-v. 

I  might  add  hereunto  the  mutual  inbeing  that  is  between  him  and 
believers  by  love  ;  for — the  way  of  the  communication  of  his  love 
imto  them  being  by  the  shedding  of  it  abroad  in  their  hearts  by  the 
Holy  Ghost,  and  their  returns  of  love  unto  him  being  wrought  in 
them  by  an  almighty  efficiency  of  the  same  Spirit — there  is  that 
which  is  deeply  mysterious  and  glorious  in  it.  I  might  mention  also 
the  continuation  of  his  discharge  of  all  his  offices  towards  us,  whereon 
all  our  receptions  fi'om  him,  or  all  the  benefits  of  his  mediation 
whereof  we  are  made  partakers,  do  depend.  But  the  few  instances 
that  have  been  given  of  the  glory  of  Christ  in  this  mysterious  com- 
munication of  himself  unto  his  church  may  suffice  to  give  us  such  a 
view  of  it  as  to  fill  our  hearts  with  holy  admiration  and  thanksgiving. 


CHAPTER  XI. 

The  Glory  of  Christ  in  the  Recapitulation  of  all  things  in  Him. 

In  the  last  place,  the  Lord  Christ  is  peculiarly  ai*id  eminently  glo- 
rious in  the  recapitulation  of  all  things  in  him,  after  they  had  been 
scattered  and  disordered  by  sin.  This  the  apostle  proposeth  as  the 
most  signal  effect  of  divine  wisdom,  and  the  sovereign  pleasure  of 
God. 

"He  hath  abounded  toward  us  in  all  wisdom  and  prudence;  hav- 
ing made  known  unto  us  the  mystery  of  his  will,  according  to  his 
good  pleasure,  which  he  hath  purposed  in  himself:  that,  in  the  dis- 
pensation of  the  fulness  of  times,  he  might  gather  together  in  one  all 
things  in  Christ,  both  which  are  in  heaven,  and  which  are  on  earth, 
even  in  him,"  Eph.  i.  8-10. 


368  THE  GLORY  OF  CHRIST 

For  tbe  discovery  of  tlie  mind  of  the  Holy  Ghost  in  these  words, 
so  far  as  1  am  at  present  concerned, — namely,  as  unto  the  representa- 
tion of  the  glory  of  Christ  in  them, — sundry  brief  observations  must 
be  premised ;  and  in  them  it  will  be  necessary  that  we  briefly  declare 
the  original  of  all  these  things  in  heaven  and  earth,  their  primitive 
order,  the  confusion  that  ensued  thereon,  with  their  restitution  in 
Christ,  and  his  glory  thereby. 

1.  God  alone  hath  all  being  in  him.  Hence  he  gives  himself  that 
name,  "  I  AM,"  Exod.  iii.  14.  He  was  eternally  All;  when  all  things 
else  that  ever  were,  or  now  are,  or  shall  be,  were  nothing.  And  when 
they  are,  they  are  no  otherwise  but  as  "  they  are  of  him,  and  through 
him,  and  to  him,"  Rom.  xi.  36.  Moreover,  his  being  and  goodness 
are  the  same.  The  goodness  of  God  is  the  meetness  of  the  Divine 
Beins  to  be  communicative  of  itself  in  its  effects.  Hence  this  is  the 
first  notion  of  the  divine  nature, — infinite  being  and  goodness,  in  a 
nature  intelligent  and  self-subsistent.  So  the  apostle  declares  it, 
"  He  that  cometh  to  God  must  believe  that  he  is,  and  that  he  is  a 
rewarder,"  Heb.  xi.  6. 

2.  In  this  state  of  infinite,  eternal  being  and  goodness,  antecedent 
unto  any  act  of  wisdom  or  power  without  himself  to  give  existence 
unto  other  things,  God  was,  and  is,  eternally  in  himself  all  that  he 
will  be,  all  that  he  can  be,  unto  eternity.  For  where  there  is  infinite 
being  and  infinite  goodness,  there  is  infinite  blessedness  and  happi- 
ness, whereunto  nothing  can  be  added.  God  is  always  the  same. 
That  is  his  name,  N-in  nm — Ps.  cii.  27,  "  Thou  art  he," — always  the 
same.  All  things  that  are,  make  no  addition  unto  God,  no  change 
in  his  state.  His  blessedness,  happiness,  self-satisfaction,  as  well  as 
all  other  his  infinite  perfections,  were  absolutely  the  same  before  the 
creation  of  any  thing,  whilst  there  was  nothing  but  himself,  as  they 
are  since  he  hath  made  all  things :  for  the  blessedness  of  God  consists 
in  the  ineffable  mutual  inbeing  of  the  three  holy  persons  in  the  same 
nature,  with  the  immanent  reciprocal  actings  of  the  Father  and  the 
Son  in  the  eternal  love  and  complacency  of  the  Spirit.  Hereunto 
nothing  can  be  added,  herein  no  change  can  be  made  by  any  external 
work  or  effect  of  power.  Herein  doth  God  act  in  the  perfect  know- 
ledge and  perfect  love  of  his  own  perfections,  unto  an  infinite  acqui- 
escency  therein, — which  is  the  divine  blessedness.  This  gives  us  the 
true  notion  of  the  divine  nature  antecedent  unto  the  manifestation  of 
it  made  by  any  outward  effects: — infinite  being  and  goodness,  eter- 
nally blessed  in  the  knowledge  and  enjopnent  of  itself  by  inconceiv- 
able, ineffable,  internal  actings,  answering  the  manner  of  its  subsis- 
tence, which  is  in  three  distinct  persons. 

3.  This  being  and  goodness  of  God,  by  his  own  will  and  pleasure 
acting  themselves  in  infinite  msdom  and  power,  produced  the  crea- 


IN  THE  RECAPITULATION  OF  ALL  THINGS.         369 

tion  ot  all  things.  Herein  lie  communicated  a  finite,  limited,  depen- 
dent beinsx  and  ofoodness  imto  other  things  without  himself.  For  all 
being  and  goodness  being,  as  was  said,  in  him  alone,  it  was  necessary 
that  the  first  outward  work  and  effect  of  the  divine  nature  must  be  the 
communication  of  being  and  goodness  unto  other  things.  Wherefore, 
as  when  he  had  given  unto  every  thing  its  being  out  of  nothing,  by 
the  word  of  his  power,  saying.  Let  them  be,  and  they  were ;  so  it  is 
said,  that  he  looked  on  all  that  he  had  made,  "  and,  behold,  they  were 
exceeding  good,"  Gen.  i.  31.  Being  and  goodness  must  be  the  first 
outward  effects  of  the  divine  nature,  which,  being  Avrought  by  infinite 
power  and  wisdom,  do  represent  unto  us  the  glory  of  God  in  the  crea- 
tion of  all  things.  Infinite  being  in  self-subsistence,  which  is  neces- 
sary  in  the  first  cause  and  spring  of  all  things, — infinite  goodness  to 
communicate  the  effect  of  this  being  unto  that  which  was  not, — and 
infinite  wisdom  and  power  in  that  communication, — are  gloriously 
manifested  therein. 

4.  In  this  state,  all  things  that  were  made,  depended  immediately 
on  God  himself,  without  the  interposition  of  any  other  head  of  influ- 
ence or  rule.  They  had  the  continuance  of  their  being  and  its  pre- 
servation from  the  immediate  actings  of  these  properties  of  the  divine 
nature  whereby  they  were  made;  and  their  dependence  on  God  was 
by  virtue  of  that  law,  which  was  implanted  on  the  principles  and 
powers  of  their  several  natures  by  God  himself 

5,  Thus  "  In  the  beginning  God  created  the  heaven  and  the  earth." 
He  provided  himself  of  two  distinct,  rational  families,  that  should 
depend  on  him  according  to  a  law  of  moral  obedience,  and  thereby 
give  glory  to  him;  with  two  distinct  habitations  for  them,  cognate 
unto  their  nature  and  use, — heaven  above,  and  the  earth  beneath. 
The  earth  he  appointed  for  the  habitation  of  man;  which  was  every 
way  suited  unto  the  constitution  of  his  nature,  the  preservation  of  his 
being,  and  the  end  of  his  creation  in  gi^dng  glory  to  God.  Heaven 
he  prepared  for  the  habitation  of  the  angels;  which  was  suited  unto 
the  constitution  of  their  nature,  the  preservation  of  their  being,  and 
the  end  of  their  creation,  in  giving  glory  to  God.  Wherefore,  as  man 
had  23ower  and  dominion  over  all  things  here  below,  and  was  to  use 
them  all  unto  the  glory  of  God, — by  which  means  God  received  glory 
from  them  also,  though  in  themselves  brute  and  inanimate ; — so  the 
angels  had  the  like  dominion  over  the  celestial  and  ethereal  bodies, 
wherewith  God  hath  fitted  the  place  of  their  habitation,  that  through 
the  contemplation  and  use  of  them  God  might  have  a  revenue  of 
glory  and  praise  from  them  also.  To  suppose  any  other  race  of  in- 
tellectual creatures,  besides  angels  in  heaven  and  men  on  earth,  is 
not  only  without  all  countenance  from  any  divine  testimony,  but  it 
disturbs  and  disorders  the  whole  representation  of  the  glory  of  God 


870  THE  GLORY  OF  CHRIST 

made  unto  us  in  the  Scripture,  and  tlie  wliole  design  of  his  wisdom  and 
grace,  as  declared  therein.  Intellectual  creatures  not  comprehended  in 
that  government  of  God  and  mysteiy  of  his  wisdom  in  Christ  which 
the  Scripture  reveals,  are  a  chimera  framed  in  the  imaginations  of 
some  men,  scarce  duly  sensible  of  what  it  is  to  be  wise  unto  sobriety. 

6.  This  order  of  things  was  beautiful  and  comely.  Hence  v/ere 
they  all  said  to  be  "  exceeding  good."  For  each  of  these  families  had 
their  own  immediate,  distinct  dependence  on  God.  He  was  the 
immediate  head  of  them.  There  was  no  other  common  head  inter- 
posed between  God  and  them.  They  were  not  a  head  unto  one  an- 
other. There  were  no  communications  unto  them,  but  what  were 
immediate  from  God  himself  And  their  union  among  themselves 
was  in  this  alone,  that  all  their  obedience  did  meet  and  centre  in  God. 
So  God  made  the  heavens  and  the  earth,  and  two  distinct  families  in 
them,  for  himself 

7.  This  beautiful  order  in  itself,  this  union  between  the  two  families 
of  God,  was  disturbed,  broken,  dissolved  by  the  entrance  of  sin ;  for 
hereby  part  of  the  family  above,  and  the  whole  family  below,  fell  off 
from  their  dependence  on  God ;  and  ceasing  to  centre  in  him  as  their 
head,  they  fell  into  variance  and  enmity  among  themselves.  For 
the  centre  of  this  union  and  order  being  removed  and  lost,  nothing 
but  enmity  and  confusion  remained  among  them.  Hereon,  to  show 
that  its  goodness  was  lost,  God  cursed  the  earth  and  all  that  was  in 
it;  for  it  was  put  in  subjection  unto  man,  who  was  now  fallen  from 
him.  Howbeit  he  cursed  not  the  heavens,  which  were  in  subjection 
unto  the  angels,  because  some  of  them  only  left  their  habitation ;  and 
the  habitation  of  the  residue  was  not  to  be  cursed  for  their  sakes. 
But  mankind  was  wholly  gone  off  from  God. 

8.  The  angels  that  sinned  God  utterly  rejected  for  ever,  as  an 
example  of  his  severity ;  the  whole  race  of  mankind  he  would  not 
utterly  cast  off,  but  determined  to  recover  and  save  a  rem^nant,  ac- 
cording to  the  election  of  grace ;  which,  how  he  did  it  in  a  way  of 
condecency  unto  all  his  divine  perfections,  I  have  elsewhere  declared. 

9.  Howbeit,  he  would  not  restore  them  into  their  former  state,  so 
as  to  have  again  two  distinct  families,  each  in  an  immediate  depend- 
ence on  himself,  though  he  left  them  in  different  and  distinct  habita- 
tions,  Eph.  iii.  15 ;  but  he  would  gather  them  both  into  one,  and  that 
under  a  new  head,  in  whom  the  one  part  should  be  preserv^ed  farom 
sinning,  and  the  other  delivered  from  sin  committed. 

10.  This,  then,  is  that  which  the  apostle  declares  in  these  words, 
"  To  gather  together  in  one  all  things  which  are  in  heaven,  and  which 
are  on  earth,  even  in  him."  And  so  he  again  expresseth  it,  Col.  i. 
20,  "  To  reconcile  all  things  unto  himself  in  him,  whether  they  be 
things  in  earth,  or  things  in  heaven."    All  things  were  fallen  into  diss- 


IN  THE  RECAPITULATION  OF  ALL  THINGS.  S7l 

order  and  confusion  by  sin  ;  tliey  were  fallen  off  from  God  into  vari- 
ance among  themselves.  God  would  not  restore  them  into  their  first 
order,  in  an  immediate  dependence  on  his  divine  perfections.  He 
would  no  longer  keep  them  in  two  distinct  families ;  hut  he  would, 
in  his  infinite  wisdom  and  goodness,  gather  them  up  into  one  common 
head,  on  whom  they  should  have  their  immediate  dependence,  and 
be  reconciled  again  amonsj  themselves. 

11.  This  new  head,  wherein  God  hath  gathered  up  all  things  in 
heaven  and  earth  into  one,  one  body,  one  family,  on  whom  is  all  their 
dependence,  in  whom  they  all  now  consist,  is  Jesus  Christ  the  Son  of 
God,  incarnate.  See  1  Cor.  xL  3 ;  Eph.  i,  22,  23.  This  glory  was 
reserved  for  him  ;  none  other  could  be  meet  for  it  or  worthy  of  it. 
See  Col.  i.  17-19. 

12.  To  answer  all  the  ends  of  this  new  Head  of  God's  re-collected 
family,  all  power  in  heaven  and  earth,  all  fulness  of  grace  and  glory, 
is  committed  unto  him.  There  is  no  communication  from  God,  no 
act  of  rule  towards  this  family,  no  supply  of  virtue,  power,  grace,  or 
goodness  unto  angels  or  men,  but  what  is  immediately  from  this  new 
head  whereinto  they  are  gathered.  In  him  they  all  consist,  on  him 
do  they  depend,  unto  him  are  they  subject ;  in  their  relation  imto  him 
doth  their  peace,  union,  and  agreement  among  themselves  consist.  This 
is  the  recapitulation  of  all  things  intended  by  the  apostle. 

13.  It  is  true  that  he  acts  distinctly  and  variously  towards  the  two 
parts  of  the  re-collected  family  of  angels  and  men,  according  as  their 
different  states  and  conditions  do  require.  For, — 1.  We  had  need 
of  a  reparation  by  redemption  and  grace,  which  the  angels  had  not. 
2.  Angels  were  capable  of  immediate  confirmation  in  glory,  which  we 
are  not,  until  we  come  to  heaven.  Therefore, — 1.  He  assumed  our 
nature  that  it  might  be  repaired,  which  he  did  not  [by]  the  nature  of 
the  angels.  2.  He  gives  us  union  unto  himself  by  his  Spirit,  which 
exalts  us  into  a  dignity  and  honour  meet  for  fellowship  with  them  in 
the  same  family. 

This  is  a  brief  account  of  the  mysterious  work  of  di\ine  wisdom  in 
the  recapitulation  of  all  things  in  Jesus  Christ ;  and  herein  is  he 
transcendently  glorious,  or  his  glory  herein  is  far  above  our  compre.- 
hension  ;  yet  some  things  may  be  observed,  to  direct  us  in  the  view 
and  contemplation  of  it.     As, — 

1.  He  alone  was  a  meet  and  capable  subject  of  it.  He  alone  could 
bear  the  weight  of  this  glory.  No  mere  creature  in  heaven  or  earth 
was  meet  to  be  thus  made  the  head  of  the  whole  new  creation  of  God. 
In  none  of  them  could  all  things  consist.  None  of  them  was  meet 
to  be  thus  in  the  place  of  God,  to  have  all  things  depend  upon  him, 
and  be  put  in  subjection  unto  him;  so  as  that  there  should  be  no  com- 
munication between  God  and  the  creation  but  by  and  through  him 
VOL.  I.— 32 


372  THE  GLORY  OF  CHRIST 

alone.  Wherefore,  when  the  Holy  Ghost  assigns  this  glory  unto  him, 
he  so  describes  him  as  that  we  may  discern  his  singular  meetness  for 
it;  as,  that  he  is  "  the  brightness  of  the  Father's  glory,  and  the  express 
image  of  his  person,  upholding  all  things  by  the  word  of  his  power," 
Heb.  i.  8 ; — that  he  is  "  the  imasfe  of  the  invisible  God,  the  first-bom 
of  every  creature,  by  whom  all  things  were  created  that  are  in  heaven, 
and  that  are  in  earth,  visible  and  invisible,  whether  they  be  thrones, 
or  dominions,  or  principalities,  or  powers  ;  all  things  were  created  by 
him,  and  for  him  ;  and  he  is  before  all  things,  and  by  him  all  things 
consist,"  Col.  i.  15-17.  Such  a  one  alone,  and  no  other,  was  meet  to 
bear  and  uphold  this  glory.  And  the  glory  of  his  person  is  such,  as 
that  it  is  the  blessedness  of  all  creatures  to  centre  in  this  glory  of  his 
office. 

2.  This  is  that  glory  which  God  designed  unto  his  only  Son  incar- 
nate, and  it  gives  us  a  little  view  into  the  glory  of  that  mystery,  the 
wonderful  eternal  design  of  God  to  glorify  himself  in  the  incarnadon 
of  Christ.  God  would  have  his  eternal,  his  only-begotten  Son  to  be 
incarnate,  to  take  our  nature  on  him, — to  be  made  man.  What  is  1  is 
design  in  this  incomprehensible  work  of  his  wisdom,  love,  and  power  ? 
Indeed,  in  the  first  place,  it  was  for  the  redemption  of  the  church,  by 
the  sacrifice  of  himself,  and  other  acts  of  his  mediation.  But  there 
is  that  which  is  more  general  and  comprehensive,  and  wherein  all  the 
concerns  of  the  glory  of  God  do  centre.  And  this  was,  that  he  might 
"  gather  all  things  into  one  "  in  him ; — that  the  whole  creation,  espe- 
cially that  which  was  to  be  eternally  blessed,  should  have  a  new  head 
given  unto  it,  for  its  sustentation,  preservation,  order,  honour,  and 
safety.  All  springs  are  in  hipi,  and  all  streams  are  unto  him,  and  in 
and  by  him  unto  God.  Who  can  express  the  divine  beauty,  order, 
and  harmony  of  all  things  that  are  in  this,  their  recapitulation  in 
Christ  ?  The  union  and  communion  between  angels  and  men, — the 
order  of  the  whole  family  in  heaven  and  earth, — the  communication 
of  life,  grace,  power,  mercy,  and  consolation  to  the  church, — the  rule 
and  disposal  of  all  things  unto  the  glory  of  God, — do  all  depend  hereon. 
This  glory  God  designed  unto  his  Son  incarnate;  and  it  was  the 
greatest,  the  highest  that  could  be  communicated  unto  him.  For,  as 
the  apostle  observes,  all  things  are  put  in  subjection  unto  him,  he 
only  excepted  who  doth  so  make  them  subject;  that  is,  God  the 
Father,  1  Cor.  xv.  27. 

There  is  no  contemplation  of  the  glory  of  Christ  that  ought  more 
to  affect  the  hearts  of  them  that  do  believe  with  delight  and  joy,  than 
this,  of  the  recapitulation  of  all  things  in  him.  One  view  by  faith  of 
him  in  the  place  of  God,  as  the  supreme  head  of  the  whole  creation, 
moving,  acting,  guiding,  and  disposing  of  it,  wUl  bring  in  spiritual 
refreshment  unto  a  believing  soul. 


IN  THE  EECAPITULATION  OF  ALL  THINGS.  373 

And  it  will  do  so  the  more,  in  that  it  gives  a  glorious  representa- 
tion of  his  divine  nature  also.  For  that  any  mere  creature  should 
thus  be  a  head  of  life,  motion,  and  power,  as  also  of  sovereign  rule 
and  disposal,  of  the  whole  new  creation,  with  all  things  reduced  into 
order  thereby,  is  not  only  an  impious,  but  a  foolish  imagination. 

Did  we  live  more  in  the  contemplation  of  this  glory  of  Christ,  and 
of  the  wisdom  of  God  in  this  recapitulation  of  all  things  in  him,  there 
is  not  an}i;hing  of  our  duty  which  it  would  not  mind  us  of,  nor  any- 
thing of  privilege  which  it  would  not  give  us  a  sense  of,  as  might 
easily  be  demonstrated. 

8.  In  particular,  the  Lord  Christ  is  glorious  herein,  in  that  the 
whole  breach  made  on  the  glory  of  God  in  the  creation,  by  the  en- 
trance of  sin,  is  hereby  repaired  and  made  up.  The  beauty  and  order 
of  the  whole  creation  consisted  in  its  dependence  on  God,  by  the 
obedience  of  the  rational  part  of  it,  angels  and  men.  Thereby  were 
the  being,  the  goodness,  the  wisdom,  and  power  of  God  made  manifest. 
But  the  beauty  of  this  order  was  defaced,  and  the  manifestation  of 
the  divine  perfections  unto  the  glory  of  God  eclipsed,  by  the  entrance 
of  sin.  But  all  is  restored,  repaired,  and  made  up,  in  this  recapitu- 
lation of  all  things  in  one  new  head, — Christ  Jesus ;  yea,  the  whole 
curious  frame  of  the  divine  creation  is  rendered  more  beautiful  than 
it  was  before.  Hence  the  whole  of  it  groaneth  for  the  interest  of 
each  part  in  this  restoration  of  all  things.  Whatever  there  is  of  order, 
of  beauty,  of  glory,  in  heaven  above,  or  in  earth  beneath,  it  all  ariseth 
from  this  new  relation  of  the  creation  unto  the  Son  of  God.  Whatever 
is  not  gathered  into  one,  even  in  him,  in  its  place,  and  according  to 
its  measure,  is  under  darkness,  disorder,  and  the  curse.  Hence  the 
Jews  have  a  saying,  that  "  in  the  days  of  the  Messiah  all  things  shall 
be  healed,  but  the  serpent;"  that  is,  the  devil,  and  wicked  men,  which 
are  as  his  seed. 

4.  He  is  glorious  herein,  in  that  he  is  appointed  as  the  only  means 
of  exerting  and  expressing  all  the  treasures  of  the  infinite  Avisdom  of 
God  towards  his  creatures.  The  wisdom  of  God  is  absolutely,  always, 
and  in  all  things  infinite.  God  doth  not,  God  cannot,  act  with  more 
wisdom  in  one  thing  than  in  another;  as  in  the  creation  of  man,  than 
in  that  of  any  inanimate  creatures.  In  the  first  creation,  infinite 
wisdom  was  the  inseparable  companion  of  infinite  power :  "  How 
marvellous  are  thy  works,  O  Lord !  in  wisdom  hast  thou  made  them 
all."  But  when  the  effects  of  this  divine  wisdom,  in  their  principal 
beauty  and  glory,  were  defaced,  greater  treasures  of  wisdom  were  re- 
quired unto  their  reparation.  And  in  this  re-collection  of  all  things 
in  Christ,  did  God  lay  them  forth  unto  the  utmost  of  whatever  he 
will  do  in  dealing  with  his  creatures.  So  the  apostle  expresseth  it, 
Eph.  iii.  10,  "To  the  intent  that  now,  xmto  the  principalities  and 


874  THE  GLORY  OF  CHRIST. 

powers  in  heavenly  places  might  be  known  by  the  cburcli  the  mani- 
fold wisdom  of  God/'  By  the  recapitulation  of  all  things  into  this 
one  head,  the  manifold,  various,  unsearchable  wisdom  of  God  was 
made  known  unto  the  angels  themselves.  They  knew  not  before  of 
the  design  and  work  of  God  after  the  entrance  of  sin.  These  could 
not  comprehend  the  wisdom  that  might  repair  that  loss.  They  knew 
not  that  divine  wisdom  had  another  way  to  take  herein ;  at  least  they 
knew  not  what  way  that  should  be.  But  hereby  the  manifold  wisdom 
of  God,  his  infinite  wisdom  in  the  treasures  of  it,  able  by  various  ways 
to  attain  the  ends  of  his  glory,  was  made  known  unto  them.  Herein — 
namely,  in  the  re-collection  of  all  things  in  Christ — divine  wisdom  hath 
made  known  and  represented  itself  in  all  its  stores  and  treasures  unto 
angels  and  men.  "  In  him  are  hid,"  and  by  him  are  displayed,  "  all 
the  treasures  of  wisdom,"  Col.  ii.  3.  Herein  is  he  glorious,  and  ^dll  be 
so  to  eternity. 

5.  He  is  glorious  herein,  in  that  hereby  _/irm7? ess  and  security/  is 
communicated  unto  the  luhole  new  creation.  The  first  creaticn  in 
its  order  was  a  ciirious  and  glorious  fabric.  But  every  thing  depi  tid- 
ing immediately  on  God,  by  virtue  of  the  principles  of  its  own  nature 
and  the  law  of  its  obedience,  all  was  brought  unto  a  loss  by  the  sin 
of  angels  and  men.  But  now  every  thing  that  belongs  unto  this  new 
creation,  even  every  believer  in  the  world,  as  well  as  the  angels  in 
heaven,  being  gathered  together  in  this  one  head,  the  whole  and  all, 
and  every  part  and  member  of  it,  even  every  particular  believer,  are 
secured  from  ruin,  such  as  befell  all  things  before.  In  this  new  Head 
they  hav^  an  indissoluble  consistency. 

But  manum  de  tabula.  I  shall  insist  on  no  more  instances  of  this 
nature,  which  plentifully  offer  themselves  in  the  Scripture  unto  us. 
For  who  can  declare  this  glory  of  Christ  ?  who  can  speak  of  these 
things  as  he  ought  ?  I  am  so  far  fi'om  designing  to  set  forth  the 
whole  of  it,  that  I  am  deeply  sensible  how  little  a  portion  I  can  com- 
prehend of  the  least  part  of  it.  Nor  can  I  attain  unto  any  satisfac- 
tion in  these  Meditations,  but  what  issues  in  an  humble  admkation. 


CHAPTER  XII. 

Differences  between  our  Beholding  the  Glory  of  Christ  by  Faith  in  this  "World 
and  by  Sight  in  Heaven — The  First  of  them  Explained. 

"We  walk"  here  "by  faith,  and  not  by  sight,"  2  Cor.  v.  7;  that 
is,  in  the  life  of  God,  in  our  walking  before  him,  in  the  whole  of  our 
obedience  therein,  we  are  under  the  conduct  and  influence  of  faith, 
and  not  of  sight.     Those  are  the  two  spiritual  powers  of  our  souls; — ■ 


DIFFERENCE  BETWEEN  THE  FAITH  AND  SIGHT  OF  IT.  875 

by  the  one  whereof  we  are  made  partakers  of  grace,  holiness,  and 
obedience  in  this  hfe ;  and  by  the  other,  of  eternal  blessedness  and 
glory. 

Both  these — namely,  faith  and  sight,  the  one  in  this  life,  the  either 
in  that  which  is  to  come — have  the  same  immediate  object.  For 
they  are  the  abilities  of  the  soul  to  go  forth  unto,  and  to  embrace 
their  object.  Now,  this  object  of  them  both  is  the  glory  of  Christ,  as 
hath  been  declared,  as  also  what  that  glory  is,  and  wherein  it  doth 
consist;  wherefore  my  present  design  is  to  inquire  into  the  difference 
that  is  between  our  beholding  of  the  glory  of  Christ  in  this  world  by 
faith,  and  the  vision  which  we  shall  have  of  the  same  glory  hereafter. 

The  latter  of  these  is  peculiarly  intended  in  that  prayer  of  our  Lord 
Jesus  Christ  for  his  disciples,  John  xvii.  24,  "  Father,  I  will  that  they 
also  whom  thou  hast  given  me  be  with  me  where  I  am;  that  they 
may  behold  my  glory,  which  thou  hast  given  me."  But  I  shall  not 
distinctly  insist  upon  it,  my  design  being  another  way,  respecting 
principally  the  work  of  God  in  this  life,  and  the  privileges  which  we 
enjoy  thereby.  Yet  I  shall  now  take  a  short  prospect  of  that  also; 
not  absolutely,  but  in  the  differences  that  are  between  faith  and  sight, 
or  the  view  which  we  have  of  the  glory  of  Christ  in  this  world  by 
faith,  and  that  which  they  enjoy  by  vision  who  are  above ; — the  ob- 
ject of  them  both  being  adequately  the  same. 

But  herein,  also,  I  shall  have  respect  only  unto  some  of  those  things 
which  concern  our  practice,  or  the  present  immediate  exercise  of 
faith.  For  I  have  elsewhere  handled  at  large  the  state  of  the  church 
above,  or  that  of  present  glory,  giving  an  account  of  the  administra- 
tion of  the  office  of  Christ  in  heaven,  his  presence  among  the  glori- 
fied souls,  and  the  adoration  of  God  under  his  conduct.  I  have  also 
declared  the  advantage  which  they  have  by  being  with  him,  and  the 
prospect  they  have  of  nis  glory.  Therefore  these  things  must  here 
be  only  touched  on. 

These  differences  may  be  referred  unto  two  heads : — 1.  Those  which 
arise  from  the  different  natures  and  actings  of  those  means  and  instru- 
ments whereby  we  apprehend  this  glory  of  Christ, — namely,  faith  and 
vision;  and,  2.  Those  that  arise  from  the  different  effects  produced 
by  them.     Instances  in  each  kind  shall  be  given. 

1.  The  view  which  we  have  of  the  glory  of  Christ  by  faith  in  this 
world  is  obscure,  dark,  inevident,  reflexive.  So  the  apostle  declares, 
1  Cor.  xiii.  12,  "  Now  we  see  through  a  glass  darkly,"  di'  iCoitTpou  h 
ahiy/jiari • — "through"  or  by  "a  glass,  in  a  riddle,"  a  parable,  a  dark 
saying.  There  is  a  double  figurative  limitation  put  upon  our  view  of 
the  glory  of  Christ,  taken  from  the  two  ways  of  our  perception  of  what 
we  apprehend, — namely,  the  sight  of  things,  and  the  hearing  of  words. 

The  first  is,  that  we  have  this  view  not  dhectly,  but  reflexively  and 


376  THE  GLORY  OF  CHPJST. 

by  way  of  a  representation,  as  in  a  glass.  For  I  take  tlie  glass  here, 
not  to  be  optical  or  a  prospective,  which  helps  the  sight,  but  a  specu- 
lum, or  a  glass  which  reflects  an  image  of  what  we  do  behold.  It  is 
a  sight  like  that  which  we  have  of  a  man  in  a  glass,  when  we  see  not 
his  person  or  substance,  but  an  image  or  representation  of  them  only, 
which  is  imperfect. 

The  shadow  or  image  of  this  glory  of  Christ  is  draAvn  in  the  Gospel, 
and  therein  we  behold  it  as  the  likeness  of  a  lyian  represented  unto 
us  in  a  glass ;  and  although  it  be  obscure  and  imperfect  in  comparison 
of  his  own  real,  substantial  glory,  which  is  the  object  of  vision  in 
heaven,  yet  is  it  the  only  image  and  representation  of  himself  which 
he  hath  left,  and  given  unto  us  in  this  world.  That  woful,  cursed  in- 
vention of  framing  images  of  him  out  of  stocks  and  stones,  however 
adorned,  or  representations  of  him  by  the  art  of  painting,  are  so  far 
from  presenting  unto  the  minds  of  men  any  thing  of  his  real  glory, 
that  nothing  can  be  more  effectual  to  divert  their  thoughts  and  appre- 
hensions from  it.  But  by  this  figm^ative  expression  of  seiung  in  a 
glass,  the  apostle  declares  the  comparative  imperfection  of  ou.  present 
view  of  the  glory  of  Christ. 

But  the  allusion  may  be  taken  from  an  optic  glass  or  tube  also,^ 
whereby  the  sight  of  the  eye  is  helped  in  beholding  things  at  a  great 
distance.  By  the  aid  of  such  glasses,  men  will  discover  stars  or 
heavenly  lights,  which,  by  reason  of  their  distance  from  us,  the  eye  of 
itself  is  no  way  able  to  discern.  And  those  which  we  do  see  are  more 
fully  represented,  though  remote  enough  from  being  so  perfectly. 
Such  a  glass  is  the  Gosj^el,  without  which  we  can  make  no  discovery 
of  Christ  at  all ;  but  in  the  use  of  it  we  are  far  enough  from  beholding 
him  in  the  just  dimensions  of  his  glory. 

And  he  adds  another  intimation  of  this  imperfection,  in  an  allusion 
unto  the  way  whereby  things  are  proposed  and  conveyed  unto  the 
minds  and  apprehensions  of  men.  Now  this  is  by  words.  And  these 
are  either  plain,  proper,  and  direct,  or  dark,  figurative,  and  paraboli- 
cal. And  this  latter  way  makes  the  conception  of  things  to  be  diffi- 
cult and  imperfect ;  and  by  reason  of  the  imperfection  of  our  view  of 
the  glory  of  Christ  by  faith  in  this  Avorld,  the  apostle  saith  it  is  in 
a/v/y/iar/,  in  "a  riddle."  These  a/c/y/xara  the  Psalmist  calls  nn^n, 
"  dark  sayings,"  Ps.  Ixxviii.  2. 

But  here  it  must  be  observed,  that  the  description  and  representa- 
tion of  the  Lord  Christ  and  his  glory  in  the  Gospel  is  not  absolutely 
or  in  itself  either  dark  or  obscure;  yea,  it  is  perspicuous,  plain,  and 
dhect.  Christ  is  therein  evidently  set  forth  crucified,  exalted,  glori- 
fied.    But  the  ajDostle  doth  not  here  discourse  concerning  the  way  or 

'  See  note,  p.  222  of  this  volume.  Telescopes  were  not  invented  till  the  close 
of  the  sixteenth  century. — Ed. 


DIFFERENCE  BETWEEN  THE  FAITH  AND  SIGflM'  OF  IT.  377 

means  of  the  revelation  of  it  unto  us,  but  of  tlie  means  or  instrument 
whereby  we  comprehend  that  revelation.  This  is  our  faith,  which,  as 
it  is  in  us,  being  weak  and  imperfect,  we  comprehend  the  representa- 
tion that  is  made  unto  us  of  the  glory  of  Christ  as  men  do  the  sense 
of  a  dark  saymg,  a  riddle,  a  parable ;  that  is,  imperfectly,  and  with 
difficulty. 

On  the  account  hereof  we  may  say  at  present.  How  little  a  portion 
is  it  that  we  know  of  him!  as  Job  speaks  of  God,  chap.  xxvi.  14. 
How  imperfect  are  our  conceptions  of  him !  How  weak  are  our  minds 
in  their  management !  There  is  no  part  of  his  glory  that  we  can  fully 
comprehend.  And  what  we  do  comprehend, — as  there  is  a  compre- 
hension in  faith,  Eph.  iii.  18, — we  cannot  abide  in  the  steady  con- 
templation of.  For  ever  blessed  be  that  sovereign  grace,  whence  it 
is  that  He  who  "commanded  light  to  shine  out  of  darkness  hath  shined 
into  our  hearts,  to  give  us  the  hght  of  the  knowledge  of  his  own  glory 
in  the  face  of  Jesus  Christ,"  and  therein  of  the  glory  of  Christ  him- 
self;— that  he  hath  so  revealed  him  unto  us,  as  that  we  may  love  him, 
admire  him,  and  obey  him:  but  constantly,  steadily,  and  clearly  to 
behold  his  glory  in  this  life  we  are  not  able ;  "  for  we  walk  by  faith, 
and  not  by  sight." 

Hence  our  sight  of  him  here  is  as  it  were  by  glances, — liable  to  be 
clouded  by  many  interpositions,  "  Behold,  he  standeth  behind  the 
wall,  he  looketh  forth  at  the  windows,  showing"  (l^^V^,  flourishing) 
"  himself  through  the  lattice,"  Cant.  ii.  9.  There  is  a  great  interposi- 
tion between  him  and  us,  as  a  wall;  and  the  means  of  the  discovery 
of  himself  unto  us,  as  through  a  window  and  lattice,  include  a  great 
instability  and  imperfection  in  our  view  and  apprehension  of  him. 
There  is  a  wall  between  him  and  us,  which  yet  he  standeth  behind. 
Our  present  mortal  state  is  this  wall,  which  must  be  demolished  before 
we  can  see  him  as  he  is.  In  the  meantime  he  looketh  through  the 
windows  of  the  ordinances  of  the  Gospel.  He  gives  us  sometimes, 
when  he  is  pleased  to  stand  in  those  windows,  a  view  of  himself ;  but 
it  is  imperfect,  as  is  our  sight  of  a  man  through  a  window.  The  ap- 
pearances of  him  at  these  windows  are  full  of  refreshment  unto  the 
souls  of  them  that  do  believe.  But  our  view  of  them  is  imperfect, 
transient,  and  doth  not  abide ; — we  are  for  the  most  part  quickly  left 
to  bemoan  what  we  have  lost.  And  then  our  best  is  but  to  cry,  "  As 
the  hart  panteth  after  the  water-brooks,  so  panteth  my  soul  after  thee, 
O  God.  My  soul  thirsteth  for  God,  for  the  living  God :  when  shall  I 
come  and  appear  before  thee?"  When  wilt  thou  again  give  me  to  see 
thee,  though  but  as  through  the  windows?  Alas !  what  distress  do  we 
ofttimes  sit  down  in,  after  these  views  of  Christ  and  his  glory !  But 
he  proceeds  farther  yet;  and  flourishes  himself  through  the  lattices. 
This  displaying  of  the  glory  of  Christ,  called  the  flourishing  of  himself, 


878  THE  GLORY  OF  CHRIST, 

is  by  the  promises  of  the  Gospel,  as  tliey  are  explained  in  the  ministry 
of  the  Word.  In  them  are  represented  unto  us  the  desirable  beauties 
and  glories  of  Christ.  How  precious,  how  amiable  is  he,  as  represented 
in  them !  How  are  the  souls  of  believers  ravished  with  the  views  of 
them !  Yet  is  this  discovery  of  him  also  but  as  through  a  lattice.  We 
see  him  but  by  parts, — unsteadily  and  unevenly. 

Such,  I  say,  is  the  sight  of  the  glory  of  Christ  which  we  have  in 
this  world  by  faith.  It  is  dark, — it  is  but  in  part.  It  is  but  weak, 
transient,  imperfect,  partial.  It  is  but  little  that  we  can  at  any  time 
discover  of  it ;  it  is  but  a  little  while  that  we  can  abide  in  the  contem- 
plation of  what  we  do  discover.  "  Rara  hora,  brevis  mora."  Some- 
times it  is  unto  us  as  the  sun  when  it  is  under  a  cloud, — we  cannot 
perceive  it.  When  he  hideth  his  face,  who  then  can  behold  him?  As 
Job  speaks,  so  may  we,  "  Behold,  I  go  forward,  but  he  is  not  there ; 
and  backward,  but  I  cannot  perceive  him ;  on  the  left  hand,  where  he 
doth  work,  but  I  cannot  behold  him :  he  hideth  himself  on  the  right 
hand,  that  I  cannot  see  him,"  chap,  xxiii.  8,  9.  WLich  way  soever  we 
turn  ourselves,  and  what  duties  soever  we  apply  o.\rselves  unto,  we 
can  obtain  no  distinct  view  of  his  glory.  Yet,  on  the  other  hand,  it 
is  sometimes  as  the  sun  when  it  shines  in  its  brightness,  and  we  cannot 
bear  the  rays  of  it.  In  infinite  condescension  he  says  unto  his  church, 
"  Turn  away  thine  eyes  fi'om  me,  for  they  have  overcome  me,"  Cant, 
vi.  5, — as  if  he  could  not  bear  that  overcoming  affectionate  love,  which 
looks  through  the  eyes  of  the  church  in  its  acting  of  faith  on  him. 
Ah !  how  much  more  do  we  find  our  souls  overcome  with  his  love, 
when  at  any  time  he  is  pleased  to  make  any  clear  discoveries  of  his 
glory  unto  us ! 

Let  us  now,  on  the  other  hand,  take  a  httle  consideration  of  that 
vision  which  we  shall  have  of  the  same  glory  in  heaven,  that  we  may 
compare  them  together. 

Vision,  or  the  sight  which  we  shall  have  of  the  glory  of  Chiist  in 
heaven,  is  immediate,  direct,  intuitive;  and  therefore  steady,  even, 
and  constant.  And  it  is  so  on  a  double  account: — 1.  Of  the  object 
which  shall  be  proposed  unto  us;  2.  Of  the  visive  power  or  faculty 
wherewith  we  shall  be  endued :  from  the  imperfection  of  both  which 
in  this  world  ariseth  the  imperfection  of  our  view  of  the  glory  of 
Christ  by  faith,  as  hath  been  declared. 

1.  The  object  of  it  will  be  real  and  substantial.  Christ  himself,  in 
his  own  person,  with  all  his  glory,  shall  be  continually  with  us,  before 
us,  proposed  unto  us.  We  shall  no  longer  have  an  image,  a  repre- 
sentation of  him,  such  as  is  the  delineation  of  his  glory  in  the  Gospel. 
We  "  shall  see  him,"  saith  the  apostle,  "  face  to  face,"  1  Cor.  xiii.  12; 
— which  he  opposeth  unto  our  seeing  him  darkly  as  in  a  glass,  which 
is  the  utmost  that  faith  can  attain  to.    "  We  shall  see  him  as  he  is," 


DIFFERENCE  BETWEEN  THE  FAITH  AND  SIGHT  OF  IT.  379 

1  John  iii.  2 ; — not  as  now,  in  an  imperfect  description  of  Lim.  As  a 
man  sees  his  neighbour  when  they  stand  and  converse  together  face 
to  face,  so  shall  we  see  the  Lord  Christ  in  his  glory;  and  not  as  Moses, 
who  had  only  a  transient  sight  of  some  parts  of  the  glory  of  God, 
when  he  caused  it  to  pass  by  him. 

There  will  be  use  herein  of  our  bodily  eyes,  as  shall  be  declared. 
For,  as  Job  says,  in  our  flesh  shall  we  see  our  Redeemer,  and  our 
eyes  shall  behold  him,  chap.  xix.  25-27  That  corporeal  sense  shall 
not  be  restored  unto  us,  and  that  glorified  above  what  we  can  con- 
ceive, but  for  this  great  use  of  the  eternal  beholding  of  Christ  and 
his  glory.  Unto  whom  is  it  not  a  matter  of  rejoicing,  that  with  the 
same  eyes  wherewith  they  see  the  tokens  and  signs  of  him  in  the 
sacrament  of  the  supper,  they  shall  behold  himself  immediately  in 
his  o^vn  person  ?  But  principally,  as  we  shall  see  immediately,  this 
vision  is  intellectual.  It  is  not,  therefore,  the  mere  human  nature  of 
Christ  that  is  the  object  of  it,  but  his  divine  person,  as  that  nature 
subsisteth  therein.  What  is  that  perfection  Avhich  we  shall  have 
(for  that  which  is  perfect  must  come  and  do  away  that  which  is  in 
part)  in  the  comprehension  of  the  hypostatical  union,  I  understand 
not ;  but  this  I  know,  that  in  the  immediate  beholding  of  the  person 
of  Christ,  we  shall  see  a  glory  in  it  a  thousand  times  above  what  here 
we  can  conceive.  The  excellencies  of  infinite  wisdom,  love,  and 
power  therein,  will  be  continually  before  us.  .  And  all  the  glories  of 
the  person  of  Christ  which  we  have  before  weakly  and  faintly  in- 
quired into,  will  be  in  our  sight  for  evermore. 

Hence  the  ground  and  cause  of  our  blessedness  is,  that  "  we  shall 
ever  be  with  the  Lord,"  1  Thess.  iv,  1 7, — as  himself  prays,  "  that  we 
may  be  with  him  where  he  is,  to  behold  his  glory."  Here  we  have 
some  dark  views  of  it; — we  cannot  perfectly  behold  it,  until  we  are 
with  him  where  he  is.  Thereon  our  sight  of  him  will  be  direct,  in- 
tuitive, and  constant. 

There  is  a  glory,  there  will  be  so,  subjectively  in  us  in  the  behold- 
ing of  this  glory  of  Christ,  which  is  at  present  incomprehensible. 
For  it  doth  not  yet  appear  what  we  ourselves  shall  be,  1  John  iii.  2. 
Who  can  declare  what  a  glory  it  will  be  in  us  to  behold  this  glory  of 
Christ  ?     And  how  excellent,  then,  is  that  glory  of  Christ  itself ! 

This  immediate  sight  of  Christ  is  that  which  all  the  saints  of  God 
in  this  life  do  breathe  and  pant  after.  Hence  are  they  willing  to  be 
dissolved,  or  "  desire  to  depart,  that  they  may  be  ^^n.th.  Christ,"  which 
is  best  for  them,  Phil.  i.  23.  They  choose  "  to  be  absent  from  the 
body,  and  present  with  the  Lord,"  2  Cor.  v.  8 ;  or  that  they  may 
enjoy  the  inexpressibly  longed-for  sight  of  Christ  in  his  glory.  Those 
who  do  not  so  long  for  it,  whose  souls  and  minds  are  not  frequently 
visited  Avith  earnest  desires  after  it,  unto  whom  the  thoughts  of  it  are 


380  THE  GLORY  OF  CHKIST. 

not  tlieir  relief  in  trouble,  and  their  cliiefest  joy,  are  carnal,  blind, 
and  cannot  see  afar  off.  He  that  is  truly  spiritual  entertains  and 
refi-esheth  himself  Avith  thoughts  hereof  continually. 

2.  It  will  be  so  from  that  visive  power  or  faculty  of  beholding  the 
glory  of  Christ  which  we  shall  then  receive,  "Without  this  we  can- 
not see  him  as  he  is.  When  he  was  transfigured  in  the  mount,  and 
had  on  his  human  nature  some  reflections  of  his  divine  gioiy,  his 
disciples  that  were  with  him  were  rather  amazed  than  refreshed  by 
it,  Matt.  xvii.  6.  They  saw  his  gloiy,  but  spake  thereon  "  they  knew 
not  what,"  Luke  ix.  80-33.  And  the  reason  hereof  was,  because 
no  man  in  this  life  can  have  a  visive  power,  either  spiritual  or  cor- 
poreal, directly  and  immediately  to  behold  the  real  glory  of  Christ. 

Should  the  Lord  Jesus  appear  now  to  any  of  us  in  his  majesty  and 
glory,  it  would  not  be  unto  our  edification  nor  consolation.  For  we 
are  not  meet  nor  able,  by  the  power  of  any  light  or  grace  that  we 
have  received,  or  can  receive,  to  bear  the  immediate  appearance  and 
representation  of  them.  His  beloved  apootlc  -Tnhn  had  leaned  on 
his  bosom  probably  many  a  time  in  his  life,  in  the  intimate  famili- 
arities of  love;  but  when  he  afterward  appeared  unto  him  in  his 
glory,  "  he  fell  at  his  feet  as  dead,"  Rev.  i.  1 7.  And  when  he  ap- 
peared unto  Paul,  all  the  account  he  could  give  thereof  was,  "  that 
he  saw  a  light  from  heaven,  above  the  brightness  of  the  sun;" 
whereon  he,  and  all  that  were  with  him,  "  fell  to  the  ground,"  Acts 
xxvi.  13,  14. 

And  this  was  one  reason  why,  in  the  days  of  his  ministry  here  on 
earth,  his  glory  was  veiled  with  the  infirmities  of  the  flesh,  and  all 
sorts  of  sufferings,  as  we  have  before  related.  The  church  in  this  life 
is  no  way  meet,  by  the  grace  which  it  can  be  made  partaker  of,  to 
converse  with  him  in  the  immediate  manifestations  of  his  glory. 

And  therefore  those  who  dream  of  his  personal  reign  on  the  earth 
before  the  day  of  judgment,  unless  they  suppose  that  all  the  saints 
shall  be  perfectly  glorified  also  (which  is  only  to  bring  down  heaven 
to  the  earth  for  a  while,  to  no  purpose),  provide  not  at  all  for  the  edifi- 
cation or  consolation  of  the  church.  For  no  present  grace,  advanced 
unto  the  highest  degi'ee  whereof  in  this  world  it  is  capable,  can 
make  us  meet  for  an  immediate  converse  with  Christ  in  his  unveiled 
glory. 

How  much  more  abominable  is  the  folly  of  men,  who  would  re- 
present the  Lord  Christ  in  his  present  glory  by  pictures  and  images 
of  him  !  When  they  have  done  their  utmost  with  their  burnished 
glass  and  gildings,  an  eye  of  flesh  can  not  only  behold  it,  but,  if  it  be 
guided  by  reason,  see  it  contemptible  and  foohsh.  But  the  true  glory 
of  Christ,  neither  inward  nor  outward  sight  can  bear  the  rays  of  it  in 
this  life. 


DIFFERENCE  BETWEEN  THE  FAITH  AND  SIGHT  OF  IT.  381 

The  dispensation  which  we  are  meet  for  is  only  that  of  his  pre- 
sence Avith  us  by  his  Spirit.  We  know  him  now  no  more  after  the 
flesh,  2  Cor.  v.  16.  We  are  advanced  above  that  way  and  means  of 
the  knowledge  of  him  by  the  fleshly,  carnal  ordinances  of  the  Old 
Testament.  And  we  know  him  not  according  unto  that  bodily  pre- 
sence of  his  which  his  disciples  enjoyed  in  the  days  of  his  flesh.  We 
have  attained  somewhat  above  that  also.  For  such  was  the  nature  of 
his  ministry  here  on  earth,  that  there  could  not  be  the  promised  dis- 
pensation of  the  Spirit  until  that  was  finished.  Therefore  he  tells 
his  disciples  that  it  was  expedient  for  them  that  he  should  go  away, 
and  send  the  Spirit  to  them,  John  xvi.  7.  Hereon  they  had  a  clearer 
view  of  the  glory  of  Christ  than  they  could  have  by  beholding  him 
in  the  flesh.  This  is  our  spiritual  posture  and  condition.  We  are 
past  the  knowledge  of  him  according  to  the  flesh, — we  cannot  attain 
nor  receive  the  sight  of  him  in  glory ;  but  the  life  which  we  now  lead 
is  by  the  faith  of  the  Son  of  God. 

I  shall  not  here  inquue  into  the  nature  of  this  vision,  or  the  power 
and  ability  which  we  shall  have  in  heaven  to  behold  the  glory  of 
Christ.  Some  few  things'  may  be  mentioned,  as  it  relates  unto  our 
minds,  and  our  bodies  also,  after  the  resurrection. 

1.  For  the  mind,  it  shall  be  perfectly  freed  from  all  that  darkness, 
unsteadiness,  and  other  incapacities,  which  here  it  is  accompanied 
with ;  and  whereby  it  is  weakened,  hindered,  and  obstructed,  in  the 
exercise  of  faith.     And  they  are  of  two  sorts. 

(1.)  Such  as  are  the  remainders  of  that  depravation  of  our  natures 
which  came  upon  us  by  sin.  Hereby  our  minds  became  wholly  vain, 
dark,  and  coiTupt,  as  the  Scripture  testifieth, — utterly  unable  to  discern 
spiritual  things  in  a  due  manner.  This  is  so  far  cured  and  removed 
in  this  life  by  grace,  as  that  those  who  were  darkness  do  become 
light  in  the  Lord,  or  are  enabled  to  live  unto  God  under  the  conduct 
of  a  new  spiritual  light  communicated  unto  them.  But  it  is  so 
cured  and  removed  in  part  only,  it  is  not  perfectly  abolished.  Hence 
are  all  our  remaining  weaknesses  and  incapacities  in  discerning  things 
spiritual  and  eternal,  which  we  yet  groan  under,  and  long  for  deliver- 
ance from.  No  footsteps,  no  scars  or  marks  that  ever  it  had  place 
in  our  minds  shall  abide  in  glory,  Eph.  v,  27.  Nothing  shall  weaken, 
disturb,  or  incapacitate  our  souls,  in  acting  all  their  powers,  unim- 
peded by  vanity,  diversions,  weakness,  inability,  upon  their  proper 
objects.  The  excellency  hereof,  in  universal  liberty  and  power,  we 
cannot  here  comprehend ;  nor  can  we  yet  conceive  the  glory  and 
beauty  of  those  immixed  spiritual  actings  of  our  minds  which  shall 
have  no  clog  upon  them,  no  encumbrance  in  them,  no  alloy  of  dross 
accompanying  them.  One  pure  act  of  spiritual  sight  in  discerning 
the  glory  of  Christ, — one  pure  act  of  love  in  cleaving  unto  God, — 


382  THE  GLOEY  OF  CHRIST. 

will  brino-  in  more  blessedness  and  satisfaction  into  our  minds  than 
in  this  world  we  are  capable  of. 

(2.)  There  is  an  incapacity  in  our  minds,  as  unto  their  actings  on 
things  spiritual  and  eternal,  that  is  merely  natural,  from  the  posture 
wherein  they  are,  and  the  figure  which  they  are  to  make  in  this  life. 
For  they  are  here  clothed  with  flesh,  and  that  debased  and  coiTupted. 
Now,  in  this  state,  though  the  mind  act  its  conceptions  by  the  body  as 
its  organ  and  instrument,  yet  is  it  variously  straitened,  encumbered, 
and  impeded  in  the  exercise  of  its  native  powers,  especially  towards 
things  heavenly,  by  this  prison  of  the  flesh,  wherein  it  is  immured. 
There  is  an  angelical  excellency  in  the  pure  actings  of  the  soul  when 
delivered  from  all  material  instruments  of  them,  or  when  they  are 
all  glorified  and  made  suitable  helps  in  its  utmost  spiritual  activity. 
How  and  by  what  degrees  our  minds  shall  be  freed  from  these  ob- 
structions in  their  beholding  the  glory  of  Christ  shall  be  afterward 
declared. 

2.  Again,  a  new  light,  the  light  of  glory,  shall  be  implanted  in  them. 
There  is  a  light  in  nature,  which  is  the  power  of  a  man  to  discern  the 
things  of  man  ; — an  ability  to  know,  perceive,  and  judge  of  things 
natural.  It  is  that  "  spirit  of  a  man"  which  "  is  the  candle  of  the 
Lord,  searching  all  the  inward  parts  of  the  belly,"  Prov.  xx.  27. 

But  by  the  light  hereof  no  man  can  discern  spiritual  things  in  a 
due  manner,  as  the  apostle  declares,  1  Cor.  ii.  11-15.  Wherefore 
God  gives  a  superior,  a  supernatural  light,  the  light  of  faith  and  grace, 
unto  them  whom  he  eflectually  calls  unto  the  knowledge  of  himself 
by  Jesus  Christ.  He  shines  into  their  hearts,  to  give  them  the  know- 
ledge of  his  glory  in  the  face  of  his  dear  Son.  Howbeit  this  new  light 
doth  not  abolish,  blot  out,  or  render  useless,  the  other  light  of  nature, 
as  the  sun,  when  it  riseth,  extinguisheth  the  light  of  the  stars ;  but  it 
directs  it  and  rectifies  it  as  unto  its  principle,  object,  and  end.  Yet 
is  it  in  itself  a  light  quite  of  another  nature.  But  he  who  hath  only 
the  former  light  can  understand  nothing  of  it,  because  he  hath  no 
taste  or  experience  of  its  power  and  operations.  He  may  talk  of  it, 
and  make  inquiries  about  it,  but  he  knows  it  not. 

Now,  we  have  received  this  light  of  faith  and  grace,  whereby  we 
discern  spiritual  things,  and  behold  the  glory  of  Christ  in  the  imper- 
fect manner  before  described.  But  in  heaven  there  shall  be  a  super- 
added light  of  glory,  which  shall  make  the  mind  itself  "  shine  as  the 
firmament,"  Dan.  xii.  8.  I  shall  only  say  three  things  of  it.  1.  That 
as  the  light  of  grace  doth  not  destroy  or  abolish  the  light  of  nature, 
but  rectify  and  improve  it,  so  the  light  of  glory  shall  not  abolish  or 
destroy  light  of  faith  and  grace,  but,  by  incorporating  with  it,  ren- 
der it  absolutely  perfect.  2.  That  as  by  the  light  of  nature  we  cannot 
clearly  comprehend  the  true  nature  and  efiicacy  of  the  light  of  grace, 


DIFFERENCE  BETWEEN  THE  FAITH  AND  SIGHT  OF  IT.  o83 

"because  it  is  of  anofher  kind,  and  is  seen  only  in  its  own  light ;  so  by 
the  light  of  grace  we  cannot  absolutely  comprehend  this  light  of  glory, 
being  of  a  peculiar  kind  and  nature,  seen  perfectly  only  by  i}ts  own 
light.  It  doth  not  appear  what  we  shall  be.  S.  That  this  is  the  best 
notion  \ve  can  have  of  this  light  of  glory, — that,  in  the  first  instance  of 
its  operation,  it  perfectly  transforms  the  soul  into  the  image  and 
likeness  of  Christ. 

This  is  the  progress  of  our  nature  unto  its  rest  and  blessedness. 
The  principles  remaining  in  it  concerning  good  and  evil,  with  its  prac- 
tical convictions,  are  not  destroyed  but  improved  by  grace ;  as  its 
blindness,  darkness,  and  enmity  to  God  are  in  part  taken  away.  Being 
renewed  by  grace,  what  it  receives  here  of  spiritual  life  and  light  shall 
never  be  destroyed,  but  be  perfected  in  glory.  Grace  renews  nature ; 
glory  perfects  grace  ;  and  so  the  whole  soul  is  brought  unto  its  rest 
in  God.  We  have  an  image  of  it  in  the  blind  man  whom  our  Saviour 
cured,  Mark  viii.  22-24.  He  was  absolutely  blind, — bom  so,  no  doubt. 
Upon  the  first  touch,  his  eyes  were  opened,  and  he  saw,  but  very  ob- 
scurely; — he  saw  men  walking  like  trees.  But  on  the  second,  he  saw 
all  things  clearly.  Our  minds  in  themselves  are  absolutely  blind. 
The  first  visitation  of  them  by  grace  gives  them  a  sight  of  things  spi- 
ritual, heavenly,  and  eternal ;  but  it  is  obscure  and  unsteady.  The 
sight  of  glory  makes  all  things  clear  and  evident. 

3.  The  body  as  glorified,  Avith  its  senses,  shall  have  its  use  and  place 
herein.  After  we  are  clothed  again  with  our  flesh,  we  shall  see  our 
Redeemer  with  our  eyes.  We  know  not  here  what  power  and  spi- 
rituality there  will  be  in  the  acts  of  our  glorified  bodies.  Such  they 
will  be  as  shall  bear  a  part  in  eternal  blessedness.  Holy  Stephen, 
the  first  martyr,  took  up  somewhat  of  glory  by  anticipation  before  he 
died.  For  when  he  was  brought  to  his  trial  before  the  council,  all 
that  sat  therein,  "  looking  steadfastly  on  him,  saw  his  face  as  the  face 
of  an  angel,"  Acts  vi.  15.  He  had  his  transfiguration,  according  unto 
his  measure,  answerable  unto  that  of  our  blessed  Saviour  in  the  mount. 
And  by  this  initial  beam  of  glory  he  received  such  a  piercing  vivacity 
and  edge  on  his  bodily  eyes,  that  through  all  those  inconceivable  dis- 
tances between  the  earth  and  the  residence  of  the  blessed,  he  looked 
steadfastly  into  heaven,  and  "  saw  the  glory  of  God,  and  Jesus  stand- 
ing at  the  right  hand  of  God,"  Acts  vii.  55,  56.  Who,  then,  can  de- 
clare what  will  be  the  power  and  acting  of  this  sense  of  sight  when 
perfectly  glorified;  or  what  sweetness  and  refreshment  may  be  ad- 
mitted into  our  souls  thereby? 

It  was  a  privilege  (who  would  not  have  longed  to  partake  of  it?)  to 
have  seen  Him  with  our  bodily  eyes  in  the  days  of  his  flesh,  as  did  the 
apostles  and  other  his  disciples.  Howbeit  he  was  not  then  glorified 
himself  in  the  manifestation  of  his  glory ;  nor  they  who  saw  him,  in 


384  THE  GLORY  OF  CHRIST. 

the  cliange  or  transformation  of  tlieir  nature.  How  great  this  privi- 
lege was,  himself  declares  unto  those  that  so  saw  him,  Matt.  xiii.  1 7, 
"  Verily  I  say  unto  you.  That  many  prophets  and  righteous  men  have 
desired  to  see  those  things  which  ye  see ; "  whereunto  we  shall  speak 
immediately.  And  if  this  were  so  excellent  a  privilege  as  that  we 
cannot  but  congi'atulate  them  by  whom  it  was  enjoyed,  how  excellent, 
how  glorious  "will  it  be,  when  with  these  eyes  of  ours,  gloriously  puri- 
fied and  strengthened  beyond  those  of  Stephen,  we  shall  behold  Christ 
himself  immediately  in  the  fulness  of  his  glory !  He  alone  perfectly 
understands  the  greatness  and  excellency  hereof,  who  prayed  his 
Father  that  those  who  "  believe  in  him  may  be  where  he  is,  so  to 
behold  his  glory." 

These  are  some  of  the  grounds  of  this  first  difference  between  our 
beholding  the  glory  of  Clu-ist  by  faith  here,  and  by  immediate  vision 
hereafter.  Hence  the  one  is  weak,  imperfect,  obscure,  reflexive ;  the 
other  direct,  immediate,  even,  and  constant; — and  we  may  stay  a  little 
in  the  contemplation  of  these  things. 

This  view  of  the  glory  of  Christ  which  we  have  now  spoken  unto, 
is  that  which  we  are  breathing  and  panting  after ;  that  which  the  Lord 
Christ  prays  that  we  may  arrive  unto ;  that  which  the  apostle  testifies 
to  be  our  best ; — the  best  thing  or  state  which  our  nature  is  caj^able 
of, — that  which  brings  eternal  rest  and  satisfaction  unto  our  souls. 

Here  our  souls  are  burdened  with  innumerable  infirmities,  and  our 
faith  is  clogged  in  its  operations  by  ignorance  and  darkness.  This 
makes  our  best  estate  and  highest  attainments  to  be  accompanied 
with  groans  for  deliverance  :  "  We  which  have  the  first-fruits  of  the 
Spirit,  even  we  ourselves  groan  Vv^ithin  ourselves,  waiting  for  the  adop- 
tion, to  wit,  the  redemption  of  our  body,"  Rom.  viii.  23.  Yea,  whilst 
we  are  in  this  tabernacle,  we  groan  earnestly,  as  being  burdened,  be- 
cause we  are  not  "  absent  from  the  body,  and  present  with  the  Lord," 
2  Cor,  V.  2,  4,  8.  The  more  we  grow  in  faith  and  spiritual  light,  the 
more  sensible  are  we  of  our  present  burdens,  and  the  more  vehemently 
do  we  groan  for  dehverance  into  the  perfect  liberty  of  the  sons  of  God. 
This  is  the  posture  of  their  minds  who  have  received  the  first-fniits  of 
the  Spirit  in  the  most  eminent  degree.  The  nearer  any  one  is  to 
heaven,  the  more  earnestly  he  desires  to  be  there,  because  Christ  is 
there.  For  the  more  frequent  and  steady  are  our  views  of  him  by 
faith,  the  more  do  we  long  and  groan  for  the  removal  of  all  obstruc- 
tions and  interpositions  in  our  so  doing.  Now  groaning  is  [the  expres- 
sion of]  a  vehement  desire,  mixed  with  sorrow,  for  the  present  want 
of  what  is  desired.  The  desire  hath  sorrow,  and  that  sorrow  hath 
joy  and  refreshment  in  it ; — like  a  shower  that  falls  on  a  man  in  a 
garden  in  the  spring;  it  wets  him,  but  withal  refresheth  him  with 
the  savour  it  causeth  in  the  flowers  and  herbs  of  the  garden  where 


DIFFERENCE  BETWEEN  THE  FAITH  AND  SIGHT  OF  IT.  885 

he  is.  And  this  groaning,  which,  when  it  is  constant  and  habitual, 
is  one  of  the  choicest  effects  of  faith  in  this  Hfe,  respects  what  we 
would  be  delivered  from,  and  what  we  would  attain  unto.  The  first 
is  expressed,  Rom.  vii.  24,  the  other  in  the  places  nov/  mentioned. 
And  this  frame,  with  an  intermixture  of  some  sighs  from  weariness 
by  the  troubles,  sorrows,  pains,  sicknesses  of  this  life,  is  the  best  we 
can  here  attain  unto. 

Alas !  we  cannot  here  think  of  Christ,  but  we  are  quickly  ashamed 
of,  and  troubled  at,  our  own  thoughts ;  so  confused  are  they,  so  unsteady, 
so  imperfect.  Commonly  they  issue  in  a  groan  or  a  sigh :  Oh !  when 
shall  we  come  unto  him?  when  shall  we  be  ever  with  him?  when  shall 
we  see  him  as  he  is?  And  if  at  any  time  he  begins  to  give  more  than 
ordinary  evidences  and  intimations  of  his  glory  and  love  unto  our 
souls,  we  are  not  able  to  bear  them,  so  as  to  give  them  any  abiding 
residence  in  our  minds.  But  ordinarily  this  trouble  and  groaning  is 
amongst  our  best  attainments  in  this  world, — a  trouble  which,  I  pray 
God,  I  may  never  be  delivered  from,  until  deliverance  do  come  at 
once  from  this  state  of  mortality;  yea,  the  good  Lord  increase  this 
trouble  more  and  more  in  all  that  believe. 

The  heart  of  a  believer  affected  with  the  glory  of  Christ,  is  like  the 
needle  touched  with  the  loadstone.  It  can  no  longer  be  quiet,  no 
longer  be  satisfied  in  a  distance  from  him.  It  is  put  into  a  continual 
motion  towards  him.  This  motion,  indeed,  is  weak  and  tremulous. 
Pantings,  breathings,  sighings,  groanings  in  prayer,  in  meditations,  in 
the  secret  recesses  of  our  minds,  are  the  life  of  it.  However,  it  is  con- 
tinually pressing  towards  him.  But  it  obtains  not  its  point,  it  comes 
not  to  its  centre  and  rest,  in  this  world. 

But  now  above,  all  things  are  clear  and  serene, — all  plain  and  evi- 
dent in  our  beholding  the  glory  of  Christ; — we  shall  be  ever  with 
him,  and  see  him  as  he  is.  This  is  heaven,  this  is  blessedness,  this  is 
eternal  rest. 

The  person  of  Christ  in  all  his  glory  shall  be  continually  before 
us;  and  the  eyes  of  our  understandings  shall  be  so  gloriously  illumi- 
nated, as  that  we  shall  be  able  steadily  to  behold  and  comj)rehend 
that  glory. 

But,  alas !  here  at  present  our  minds  recoil,  our  meditations  fail,  our 
hearts  are  overcome,  our  thoughts  confused,  and  our  eyes  turn  aside 
from  the  lustre  of  this  glory ;  nor  can  we  abide  in  the  contemplation 
of  it.  But  there,  an  immediate,  constant  view  of  it,  will  bring  in 
everlasting  refreshment  and  joy  unto  our  whole  souls. 

This  beholding  of  the  glory  of  Christ  given  him  by  his  Father,  is, 
indeed,  subordinate  unto  the  ultimate  vision  of  the  essence  of  God. 
What  that  is  we  cannot  well  conceive ;  only  we  know  that  the  "  pure 
in  heart  shall  see  God."     But  it  hath  such  an  immediate  connection 


386  THE   GL0R5r   OF  CHRIST. 

with  it,  and  subordination  unto  it,  as  that  without  it  we  can  never 
behold  the  face  of  God  as  tlie  objective  blessedness  of  our  souls.  For 
he  is,  and  shall  be  to  eternity,  the  only  means  of  communication  be- 
tween God  and  the  church. 

And  we  may  take  some  direction  in  our  looking  into  and  longing 
after  this  perfect  view  of  the  glory  of  Christ,  from  the  example  of  the 
saints  under  the  Old  Testament.  The  sight  which  they  had  of  the 
glory  of  Christ — for  they  also  saw  his  glory  through  the  obscurity  of 
its  revelation,  and  its  being  veiled  with  types  and  shadows — was  weak 
and  imperfect  in  the  most  illuminated  believers;  much  inferior  unto 
what  we  now  have  by  faith,  through  the  Gospel.  Yet  such  it  was  as 
encouraged  them  to  inquire  and  search  diligently  into  what  was  re- 
vealed, 1  Peter  i.  10, 11.  Howbeit,  their  discoveries  were  but  dark  and 
confused,  such  as  men  have  of  things  at  a  great  distance,  or  "  in  a  land 
that  is  very  far  off,"  as  the  prophet  speaks,  Isa.  xxxiii.  17.  And  the 
continuance  of  this  veil  on  the  revelation  of  the  glory  of  Christ,  whilst 
a  veil  of  ignorance  and  blindness  was  upon  their  hearts  and  minds, 
proved  the  ruin  of  that  church  in  its  apostasy,  as  the  apostle  declares, 
2  Cor.  iii.  7,  13,  14.  This  double  veil  (the  covering  covered,  the  veil 
veiled)  God  promised  to  take  away,  Isa.  xxv.  7 ;  and  then  shall  they 
turn  to  the  Lord,  when  they  shall  be  able  clearly  to  behold  the  glory 
of  Christ,  2  Cor.  iiL  16. 

But  this  caused  them  who  were  real  believers  among  them  to  de- 
sire, long,  and  pray  for,  the  removal  of  these  veils,  the  departure  of 
those  shadows,  which  made  it  as  night  unto  them  in  comparison  of 
what  they  knew  would  appear,  when  "  the  Sun  of  Ptighteousness 
should  arise  with  healing  in  his  wings."  They  thought  it  long  ere 
"  the  day  did  break,  and  the  shadows  flee  away,"  Cant.  ii.  1 7,  iv.  6. 
There  was  an  a,<!roxapaBoxia,  as  the  apostle  speaks,  Kom.  viii.  19, — a 
thrustbig  forth  of  the  head  with  desire  and  expectation  of  the  exhibi- 
tion of  the  Son  of  God  in  the  flesh,  and  the  accomplishment  of  all 
divine  promises  therein.  Hence  he  was  called  the  Lord  whom  they 
sought  and  delighted  in,  Mai.  iii.  1. 

And  great  was  the  spuitual  wisdom  of  believers  in  those  days.  They 
rejoiced  and  gloried  in  the  ordinances  of  divine  worship  which  they 
did  enjoy.  They  looked  on  them  as  their  chiefest  privilege,  and  at- 
tended unto  them  with  diligence,  as  an  effect  of  divine  wisdom  and 
love,  as  also  because  they  had  a  shadow  of  good  things  to  come.  But 
yet,  at  the  same  time,  they  longed  and  desired  that  the  time  of  refor- 
mation were  come,  wherein  they  should  all  be  removed ;  that  so  they 
might  behold  and  enjoy  the  good  things  signified  by  them.  And  those 
who  did  not  so,  but  rested  in  and  trusted  unto  their  present  institu- 
tions, were  not  accepted  with  God.  Those  who  were  really  illumi- 
nated did  not  so,  but  lived  in  constant  desires  after  the  revelation  of 


DIFFERENCE  BETWEEN  THE  FAITH  AND  SIGHT  OF  IT.  387 

the  whole  mystery  of  the  wisdom  of  God  in  Christ;  as  did  the  angels 
themselves,  1  Peter  i.  3;  Eph.  iii.  9,  10. 

In  this  frame  of  heart  and  suitable  actings  of  their  souls,  there  was 
more  of  the  power  of  true  faith  and  love  than  is  found  among  the 
most  at  this  day.  They  saw  the  promises  afar  off,  and  were  per- 
suaded of  them,  and  embraced  them,  Heb.  xi.  13.  They  reached  out 
the  arms  of  their  most  intent  affections  to  embrace  the  things  that 
were  promised.  We  have  an  instance  of  this  frame  in  old  Simeon, 
who,  so  soon  as  he  had  taken  the  child  Jesus  in  his  arms,  cried  out, 
"  Now,  Lord,  let  me  depart,"  now  let  me  die ;  this  is  that  which  my 
soul  hath  longed  for,  Luke  iL  28,  29. 

Our  present  darkness  and  weakness  in  beholding  the  glory  of 
Christ,  is  not  like  theirs.  It  is  not  occasioned  by  a  veil  of  types  and 
shadows,  cast  on  it  by  the  representative  institutions  of  it, — it  doth 
not  arise  from  the  want  of  a  clear  doctrinal  revelation  of  the  person 
and  office  of  Christ;  but,  as  was  before  declared,  it  proceed eth  from 
two  other  causes.  First,  From  the  nature  of  faith  itself,  in  comparison 
with  vision.  It  is  not  able  to  look  directly  into  this  excellent  glory, 
nor  fully  to  comprehend  it.  Secondly,  From  the  way  of  its  proposal, 
which  is  not  substantial  of  the  thing  itself,  but  only  of  an  image  of 
it,  as  in  a  glass.  But  the  sight,  the  view  of  the  glory  of  Christ,  which 
we  shall  have  in  heaven,  is  much  more  above  that  which  we  now 
enjoy  by  the  Gospel,  than  what  we  do  or  may  so  enjoy  is  above  what 
they  have  attained  under  their  types  and  shadows.  There  is  a  far 
greater  distance  between  the  vision  of  heaven  and  the  sight  which  we 
have  now  by  faith,  than  is  between  the  sight  which  we  now  have  and 
what  they  had  under  the  Old  Testament.  Heaven  doth  more  excel 
the  Gospel  state  than  that  state  doth  the  Law.  Wherefore,  if  they 
did  so  pray,  so  long  for,  so  desire  the  removal  of  their  shadows  and 
veils,  that  they  might  see  what  we  now  see,  that  they  might  so  be- 
hold the  glory  of  Christ  as  we  may  behold  it  in  the  light  of  the 
Gospel ;  how  much  more  should  we,  if  we  have  the  same  faith  with 
them,  the  same  love  (which  neither  will  nor  can  be  satisfied  without 
perfect  fruition),  long  and  pray  for  the  removal  of  all  weakness,  of  all 
darkness  and  interposition,  that  we  may  come  unto  that  immediate 
beholding  of  his  glory  which  he  so  earnestly  prayed  that  we  might 
be  brought  unto  ! 

To  sum  up  briefly  what  hath  been  spoken :  There  are  three  things 
to  be  considered  concerning  the  glory  of  Christ,  three  degrees  in  its 
manifestation, — the  shadow,  the  perfect  image,  and  the  substance  it- 
self. Those  under  the  Law  had  only  the  shadow  of  it,  and  of  the 
things  that  belong  unto  it; — they  had  not  the  perfect  image  of  them, 
Heb.  X.  1.  Under  the  Gospel  we  have  the  perfect  image,  which  they 
had  not ;  or  a  clear,  complete  revelation  and  declaration  of  it,  pi'e- 
VOL.  I.— 33 


388  THE  GLORY  OF  CHRIST. 

seiiting  it  unto  us  as  in  a  glass:  but  the  enjopnent  of  these  things 
in  their  substance  is  reserved  for  heaven;  we  must  be  "  where  he  is, 
that  we  may  behold  his  glory."  Now,  there  is  a  greater  difference 
and  distance  between  the  real  substance  of  any  thing  and  the  most 
perfect  ima^e  of  it,  than  there  is  between  the  most  perfect  image 
and  the  lowest  shadow  of  the  same  thing.  If,  then,  they  longed  to 
be  freed  from  their  state  of  types  and  shadows,  to  enjoy  the  repre- 
sentation of  the  glory  of  Christ  in  that  image  of  it  which  is  given  us 
in  the  Gospel ;  much  more  ought  we  to  breathe  and  pant  after  our 
deliverance  from  beholding  it  in  the  image  of  it,  that  we  may  enjoy 
the  substance  itself  For,  whatever  can  be  manifest  of  Christ  on  this 
side  heaven,  it  is  granted  unto  us  for  this  end,  that  we  may  the  more 
fervently  desire  to  be  present  with  him. 

And  as  it  was  their  wisdom  and  their  grace  to  rejoice  in  the  light 
they  had,  and  in  those  typical  administrations  of  divine  worship  which 
shadowed  out  the  glory  of  Christ  imto  them,  yet  did  always  pant 
after  that  more  excellent  light  and  full  discovery  of  it  which  was  to 
be  made  by  the  Gospel ;  so  it  will  be  ours  also  thankfully  to  use  and 
improve  the  revelations  which  we  enjoy  of  it,  and  those  institutions 
of  worship  wherein  our  faith  is  assisted  in  the  view  thereof, — yet  so 
as  continually  to  breathe  after  that  perfect,  that  glorifying  sight  of 
it  which  is  reserved  for  heaven  above. 

And  may  we  not  a  little  examine  ourselves  by  these  things?  Do 
we  esteem  this  pressing  towards  the  perfect  view  of  the  glory  of 
Christ  to  be  our  duty?  and  do  we  abide  in  the  performance  of  it? 
If  it  be  otherwise  with  any  of  us,  it  is  a  signal  evidence  that  our  pro- 
fession is  hypocritical.  If  Christ  be  in  us,  he  is  the  hope  of  glory  in 
us;  and  where  that  hope  is,  it  will  be  active  in  desires  of  the  things 
hoped  for.  Many  love  the  world  too  well,  and  have  their  minds  too 
much  filled  with  the  things  of  it,  to  entertain  desires  of  speeding 
through  it  unto  a  state  wherein  they  may  behold  the  glory  of  Christ. 
They  are  at  home,  and  are  imwilling  to  be  absent  from  the  body, 
though  to  be  present  with  the  Lord.  They  hope,  it  may  be,  that  such 
a  season  mil  come  at  one  time  or  another,  and  then  it  will  be  the  best 
they  can  look  for  when  they  can  be  here  no  more.  But  they  have 
but  a  little  sight  of  the  glory  of  Christ  in  this  world  by  faith,  if  any 
at  all,  who  so  little,  so  faintly  desire  to  have  the  immediate  sight  of 
it  above.  I  cannot  understand  how  any  man  can  walk  with  God  as 
he  ought,  or  hath  that  love  for  Jesus  Christ  which  true  faith  will  pro- 
duce, or  doth  place  his  refreshments  and  joy  in  spiritual  things,  in 
things  above,  that  doth  not  on  all  just  occasions  so  meditate  on  the 
glory  of  Christ  in  heaven  as  to  long  for  an  admittance  into  the  im- 
mediate sight  of  it. 

Our  Lord  Jesus  Christ  alone  perfectly  understood  wherein  the 


DIFFERENCE  BETWEEN  THE  FAITH  AND  SIGHT  OF  IT.  389 

eternal  blessedness  of  them  tliat  believe  in  bim  doth  consist.  And 
this  is  the  sum  of  what  he  prays  for  with  respect  unto  that  end, — 
namely,  that  we  may  be  where  he  is,  to  behold  his  glory.  And  is  it 
not  our  duty  to  live  in  a  continual  desire  of  that  which  he  prayed  so 
earnestly  that  we  might  attain?  If  in  ourselves  we  as  yet  apprehend 
but  little  of  the  glory,  the  excellency,  the  blessedness  of  it,  yet  ought 
we  to  repose  that  confidence  in  the  wisdom  and  love  of  Christ,  that  it 
is  our  best, — infinitely  better  than  any  thing  we  can  enjoy  here  below. 
Unto  those  who  are  inured  unto  these  contemplations,  they  are  the 
salt  of  their  lives,  whereby  every  thing  is  condited  and  made  savoury 
unto  them,  as  we  shall  show  aftei-^\^ard.  And  the  want  of  spiritual 
diligence  herein  is  that  which  hath  brought  forth  a  negligent,  careless, 
worldly  profession  of  religion,  which,  countenancing  itself  with  some 
outward  duties,  hath  lost  out  of  it  the  power  of  faith  and  love  in  their 
principal  operations.  Hereby  many  deceive  their  own  souls.  Goods, 
lands,  possessions,  relations,  trades,  with  secular  interests  in  them,  are 
the  things  whose  image  is  drawn  on  their  minds,  and  whose  charac- 
ters are  written  on  their  foreheads,  as  the  titles  whereby  they  may  be 
known.  As  believers,  beholding  the  glory  of  Christ  in  the  blessed 
glass  of  the  Gospel,  are  changed  into  the  same  image  and  likeness  by 
the  Spirit  of  the  Lord ;  so  these  persons,  beholding  the  beauty  of  the 
world  and  the  things  that  are  in  it  in  the  cursed  glass  of  self-love, 
are  in  their  minds  changed  into  the  same  image.  Hence  perplexing 
fears,  vain  hopes,  empty  embraces  of  perishing  things,  fruitless  desires, 
earthly,  carnal  designs,  cursed,  self-pleasing  imaginations,  feeding  on, 
and  being  fed  by,  the  love  of  the  world  and  self,  do  abide  and  prevail 
in  them.     But  we  have  not  so  learned  Christ  Jesus. 


CHAPTER  XIII. 

The  Second  Difference  between  our  Beholding  the  Glory  of  Christ  by  Faith  in 
this  World  and  by  Sight  in  Heaven. 

Faith  is  the  light  wherein  we  behold  the  glory  of  Christ  in  this 
world.  And  this  in  its  own  nature,  as  unto  this  great  end,  is  weak 
and  imperfect,  like  weak  eyes,  that  cannot  behold  the  sun  in  its  beauty. 
Hence  our  sight  of  it  differs  greatly  from  what  we  shall  enjoy  in  glory, 
as  hath  been  declared.  But  this  is  not  all ;  it  is  frequently  hindered 
and  interrupted  in  its  operations,  or  it  loseth  the  view  of  its  object  by 
one  means  or  other.  As  he  who  sees  any  thing  at  a  great  distance, 
sees  it  imperfectly,  and  the  least  interposition  or  motion  takes  it  quite 
out  of  his  sight,  so  is  it  with  our  faith  in  this  matter ;  whence  some- 
times we  can  have  little,  sometimes  no  sight  at  all  of  the  glory  of 


890  THE  GLORY  OF  CHRIST. 

Christ  by  it.  And  this  gives  us,  as  we  shall  see,  another  difference 
between  faith  and  sight. 

Now,  although  the  consideration  hereof  may  seem  a  kind  of  diver- 
sion from  our  present  argument,  yet  I  choose  to  insist  upon  it,  that 
I  may  evidence  the  reasons  whence  it  is  that  many  have  so  little 
experience  of  the  things  whereof  we  have  treated, — that  they  find  so 
little  of  reality  or  power  in  the  exercise  of  this  grace,  or  the  perfor- 
mance of  this  duty.  For  it  will  appear  in  the  issue,  that  the  whole 
defect  is  in  themselves ; — the  truth  itself  insisted  on  is  great  and  effi- 
cacious. 

Whilst  we  are  in  this  life,  the  Lord  Christ  is  pleased,  in  his  sove- 
reign wisdom,  sometimes  to  withdraw,  and,  as  it  were,  to  hide  himself 
from  us.  Then  do  our  minds  fall  into  clouds  and  darkness ;  faith  is 
at  a  loss ;  we  cannot  behold  his  glory ;  yea,  we  may  seek  him,  but 
cannot  find  him.  So  Job  complains,  as  we  observed  before,  "  Be- 
hold, I  go  forward,  but  he  is  not  there;  and  backward,  but  I  cannot 
perceive  him :  on  the  left  hand,  where  he  doth  work,  but  I  cannot 
behold  him  :  he  hideth  himself  on  the  right  hand,  that  I  cannot  see 
him,"  chap,  xxiii.  8,  9.  Which  way  soever  I  turn  myself,  whatever 
are  my  endeavours,  in  what  way  or  work  of  his  own  I  seek  him,  I 
cannot  find  him,  I  cannot  see  him, — I  cannot  behold  his  glory.  So 
the  church  also  complains,  "  Yerily  thou  art  a  God  that  hidest  thy- 
self, O  God  of  Israel,  the  Saviour,"  Isa.  xlv.  15  ;  and  the  Psalmist, 
"  How  long,  Lord?  wilt  thou  hide  thyself  for  ever?"  Ps.  Ixxxix.  46. 
This  hiding  of  the  face  of  God  is  the  hiding  of  the  shining  of  his  glory 
in  the  face  of  Christ  Jesus,  and  therefore  of  the  glory  of  Christ  him- 
self, for  it  is  the  glory  of  Christ  to  be  the  representative  of  the  glory 
of  God.  The  spouse  in  the  Canticles  is  often  at  a  loss,  and  herein 
bemoans  herself,  that  her  Beloved  was  withdrawn, — that  she  could 
neither  find  him  nor  see  him,  chap.  iii.  1,  2,  v.  6. 

Men  may  retain  their  notions  concerning  Christ,  his  person  and 
his  glory.  These  cannot  be  blotted  out  of  their  minds  but  by  heresy 
or  obdurate  stupidity.  They  may  have  the  same  doctrinal  knowledge 
of  him  with  others;  but  the  sight  of  his  glory  doth  not  consist  therein. 
They  may  abide  in  the  outward  performance  of  duties  towards  him 
as  formerly ;  but  yet  all  this  while,  as  unto  the  especial  gTacious  com- 
munications of  himself  unto  their  souls,  and  as  unto  a  cheerful  refresh- 
ing view  of  his  glory,  he  may  withdraw  and  hide  himself  from  them. 

As  under  the  same  outward  dispensations  of  the  Word  he  doth 
manifest  himself  unto  some,  and  not  unto  others — ("  How  is  it  that 
thou  wilt  manifest  thyself  unto  us,  and  not  unto  the  world?"  John 
xiv.  22), — whereon  they  to  whom  he  doth  so  manifest  himself  do  see 
him  to  be  beautiful,  glorious,  and  lovely  (for  "  unto  them  that  be- 
lieve, he  is  precious") ;  whilst  the  others  see  nothing  hereof,  but  won- 


DIFFERENCE  BETAVEEN  THE  FAITfl  AND  SIGHT  OF  IT.  391 

der  at  them  by  whom  he  is  admired,  Cant.  v.  9  ; — so,  in  the  same 
dispensation  of  the  Word  he  sometimes  hides  his  face,  turns  away  the 
light  of  his  countenance,  clouds  the  beams  of  his  glory  unto  some, 
whilst  others  are  cherished  and  warmed  with  them. 
Two  things  we  must  here  speak  unto. 

1.  Why  doth  the  Lord  Christ,  at  any  time,  thus  hide  himself  in  his 
glory  from  the  faith  of  believers,  that  they  caimot  behold  him  ? 

2.  How  we  may  perceive  and  know  that  he  doth  so  withdraw  him- 
self from  us,  so  that,  however  we  may  please  ourselves,  we  do  not 
indeed  behold  his  glory. 

1.  As  unto  the  first  of  these,  though  what  he  doth  is  supposed  an  act 
of  sovereign,  unaccountable  wisdom,  yet  there  are  many  holy  ends  of 
it,  and  consequently  reasons  for  it.  I  shall  mention  one  only.  He 
doth  it  to  stir  us  up  in  an  eminent  manner  unto  a  diligent  search  and 
inquiry  after  him.  Woful  sloth  and  negligence  are  apt  to  prevail  in 
us  in  our  meditations  on  heavenly  things.  Though  our  hearts  luake 
(as  the  spouse  speaks,  Cant.  v.  2),  in  a  valuation  of  Christ,  his  love, 
and  his  grace,  yet  we  sleep  as  unto  the  due  exercise  of  faith  and  love 
towards  him.  Who  is  it  that  can  justify  himself  herein  ? — that  can 
say,  "  My  heart  is  pure,  I  am  clean  from  this  sin  ? "  Yea,  it  is  so  far 
otherwise  with  many  of  us,  that  he  is  for  ever  to  be  admired  in  his 
patience, — that  on  the  account  of  our  unkindness  and  woful  negligence 
herein,  he  hath  not  only  withdrawn  himself  at  seasons,  but  that  he 
hath  not  utterly  departed  from  us.  Now,  he  knows  that  those  with 
whom  he  hath  been  graciously  present, — who  have  had  views  of  his 
glory,  although  they  have  not  valued  the  mercy  and  privilege  of  it  as 
they  ought,  yet  can  they  not  bear  a  sense  of  his  absence  and  his  hid- 
ing himself  from  them.  By  this,  therefore,  will  he  awake  them  unto 
a  diligent  inquiry  after  him.  Upon  the  discovery  of  his  absence,  and 
such  a  distance  of  his  glory  from  them  as  their  iaith  cannot  reach 
unto  it,  they  become  like  tlie  doves  of  the  valleys,  all  of  them  mourn- 
ing every  one  for  his  iniquity,  and  do  stir  up  themselves  to  seek  him 
early  and  with  diligence.  See  Hosea  v.  1 5.  So  wherever  the  spouse 
intimates  this  withdrawing  of  Christ  from  her,  she  immediately  gives 
an  account  of  her  restless  diligence  and  endeavours  in  her  inquiries 
after  him  until  she  have  found  him,  chap.  iii.  1-4,  v.  2-8.  And  in 
these  inquiries  there  is  such  an  exercise  of  faith  and  love,  though  it 
may  be  acting  themselves  mostly  in  sighs  and  groans,  as  is  acceptable 
and  well-pleasing  to  him. 

We  are  like  him  in  the  parable  of  the  prophet  that  spake  unto 
Ahab,  who  having  one  committed  unto  him  to  keep,  affirms  that 
whilst  he  was  busy  here  and  there,  he  was  gone.  Christ  commits 
himself  unto  us,  and  we  ought  carefully  to  keep  his  presence.  "  I 
held  him,"  saith  the  church,  "  and  would  not  let  him  go,"  Cant.  iii.  4. 


392  THE  GLOllY  OF  CHRIST. 

But  whilst  we  are  busy  here  and  there,  while  our  rnmds  are  overfilled 
with  other  things,  he  withdraws  himself, — we  cannot  find  him.  But 
even  this  rebuke  is  a  sanctified  ordinance  for  our  recovery,  and  his 
return  unto  us. 

2.  Our  second  inquiry  is,  how  we  may  know  when  Christ  doth  so 
withdraw  himself  from  us,  that  we  do  not,  that  we  cannot,  behold 
his  glory. 

I  speak  herein  unto  them  alone  who  make  this  observation  of  the 
lively  actings  of  faith  and  love  in  and  towards  Jesus  Christ  their 
chiefest  concern  in  all  their  retirements,  yea,  in  their  whole  walk 
before  God.  Concerning  these,  our  inquiry  is,  how  they  may  know 
when  Christ  doth  in  any  degxee  or  measure  withdraw  from  them  so 
as  that  they  cannot  hi  a  due  mannei'  behold  his  glory. 

And  the  first  discovery  hereof  is  by  the  consequents  of  such 
withdrawings.  And  what  are  the  consequents  of  it  we  can  know  no 
otherwise  but  by  the  effects  of  his  presence  with  us,  and  the  mani- 
festation of  himself  unto  us;  which,  as  unto  some  degrees,  must  neces- 
sarily cease  thereon. 

(1.)  Now  the  first  of  these  is  the  life,  vigour,  and  effectual  acting 
of  all  grace  in  us.  This  is  an  inseparable  consequent  and  effect  of  a 
view  of  his  glory.  Whilst  we  enjoy  it,  we  live;  nevertheless  not  we, 
hut  Christ  liveth  in  us,  exciting  and  acting  all  his  graces  in  us. 

This  is  that  which  the  apostle  instructeth  us  in ;  while  "  we  behold 
his  glory  as  in  a  glass,  we  are  transformed  into  the  same  image,  from 
glory  to  glory,"  2  Cor.  iii.  18 ; — that  is,  whilst  by  faith  we  contemplate 
on  the  glory  of  Christ  as  revealed  in  the  Gospel,  all  grace  will  thrive 
and  flourish  in  us  towards  a  perfect  conformity  unto  him.  For  whilst 
we  abide  in  this  view  and  contemplation,  our  souls  will  be  preserved 
in  holy  frames,  and  in  a  continual  exercise  of  love  and  delight,  with 
all  other  spiritual  affections  towards  him.  It  is  impossible,  whilst 
Christ  is  in  the  eye  of  our  faitli  as  proposed  in  the  Gospel,  but  that 
we  shall  labour  to  be  like  him,  and  greatly  love  liim.  Neither  is 
there  any  way  for  us  to  attain  unto  either  of  these,  which  are  the 
great  concernments  of  our  souls, — namely,  to  be  like  unto  Christ,  and 
to  love  him, — but  by  a  constant  view  of  him  and  his  glory  by  faith ; 
which  powerfully  and  effectually  works  them  in  us.  All  the  doc- 
trinal knowledge  which  we  have  of  him  is  useless, — all  the  view  we 
have  of  his  gloiy  is  but  fancy,  imagination,  or  superstition,  which  are 
not  accompanied  with  this  transforming  power.  And  ihat  which  is 
wi'ought  by  it,  is  the  increase  and  vigour  of  all  grace;  for  therein 
alone  our  conformity  unto  him  doth  consist.  Growth  in  gi'ace,  holi- 
ness, and  obedience,  is  a  growing  like  imto  Christ ;  and  nothing  else 
is  so. 

I  cannot  refrain  here  from  a  necessary  short   digression.     This 


DIFFERENCE  BETWEEN  THE  FAITH  AND  SIGHT  OF  IT.  393 

transforming  efficacy,  from  a  spiritual  view  of  Christ  as  proposed  in 
the  Gospel,  being  lost,  as  unto  an  experience  of  it,  in  the  minds  of  men 
carnal  and  ig-norant  of  the  mystery  of  believing  (as  it  is  at  present  by 
many  derided,  though  it  be  the  life  of  religion),  fancy  and  supersti- 
tion provided  various  supplies  in  the  room  of  it.  For  they  found 
out  crucifixes  and  images  with  paintings  to  represent  him  in  his  suf- 
ferings and  glory.  By  these  things,  their  carnal  affections  being  ex- 
cited by  their  outward  senses,  they  suppose  tkemselves  to  be  affected 
with  him,  and  to  be  like  unto  him.  Yea,  some  have  proceeded  so 
far  as,  either  by  arts  diabolical,  or  by  other  means,  to  make  an  ap- 
pearance of  wounds  on  their  hands,  and  feet,  and  sides ;  therein  pre- 
tending to  be  like  him, — yea,  to*be  wholly  transformed  into  his  image. 
But  that  which  is  produced  by  an  image  is  but  an  image.  An  ima- 
ginary Christ  will  effect  nothing  in  the  minds  of  men  but  imaginary 
gTace. 

Thus  religion  was  lost,  and  died.  When  men  could  not  obtain 
any  experience  in  their  minds  of  the  spiritual  mysteries  of  the  Gospel, 
nor  be  sensible  of  any  spiritual  change  or  advantage  by  them,  they 
substituted  some  outward  duties  and  observances  in  their  stead ;  as  I 
shall  show,  God  willing,  elsewhere  more  at  large.  These  produced 
some  kind  of  effects  on  their  minds  and  affections,  but  quite  of  an- 
other nature  than  those  which  are  the  real  effects  of  true  evangelical 
grace.  This  is  openly  evident  in  this  substitution  of  images  instead 
of  the  representation  of  Christ  and  his  glory  made  in  the  Gospel. 

However,  there  is  a  general  supposition  granted  on  all  hands, — 
namely,  that  there  must  be  a  view  of  Christ  and  his  gloiy,  t(3  cause 
us  to  love  him,  and  thereby  to  make  us  conformable  or  like  unto  him. 
But  here  lies  the  difference : — those  of  the  Church  of  Rome  say  that 
this  must  be  done  by  the  beholding  of  crucifixes,  with  other  images 
and  pictures  of  him;  and  that  with  our  bodily  eyes:  we  say  it  is  by 
our  beholding  his  glory  by  faith,  as  revealed  in  the  Gospel,  and  no 
otherwise.  And,  to  confess  the  truth,  we  have  some  who,  as  they  re- 
ject the  use  of  images,  so  they  despise  that  spiritual  view  of  the  glory 
of  Christ  which  we  inquire  after.  Such  persons  on  the  first  occa- 
sion will  fall  on  the  other  side ;  for  anything  is  better  than  nothing. 

But,  as  we  have  a  sure  word  of  prophecy  to  secure  us  from  these 
abominations,  by  an  express  prohibition  of  such  images  unto  all  ends 
whatever ;  so,  unto  our  stability  in  the  profession  of  the  truth,  an  ex- 
perience of  the  efficacy  of  this  spiritual  view  of  Christ  transforming 
our  souls  into  his  own  likeness,  is  absolutely  necessary.  For  if  an 
idolater  should  plead,  as  they  do  all,  that  in  the  beholding  of  the 
image  of  Christ,  or  of  a  crucifix,  especially  if  they  are  sedulous  and 
constant  therein,  they  find  their  affections  unto  him  gi'eatly  excited, 
increased,  and  inflamed  (as  they  will  be,  Isa.  Ivii.  5) ;  and  that  hereon 


394  THE  GLORY  OF  CHRIST. 

lie  endeavours  to  be  like  unto  him;  what  shall  we  have  to  oppose 
thereunto  ?  For  it  is  certain  that  such  images  are  apt  to  make  im- 
pressions on  the  minds  of  men ;  partly  from  the  readiness  of  the  senses 
and  imagination  to  give  them  admittance  into  their  thoughts;  and 
partly  from  their  natural  mclinations  unto  superstition,  their  aversa- 
tion  from  things  spiritual  and  invisible,  with  an  inclination  unto  things 
present  and  visible.  Hence  among  them  who  are  satisfied  that  they 
ought  not  to  be  adored  with  any  religious  veneration,  yet  some  are 
apt,  upon  the  sight  of  them,  to  entertain  a  thoughtful  reverence,  as 
they  would  do  if  they  were  to  enter  into  a  Pagan  temple  full  of  idols ; 
and  others  are  continually  making  approaches  towards  their  use  and 
veneration,  in  paintings,  and  altars, 'and  such  outward  postures  of 
worship  as  are  used  in  the  religious  service  of  them.  But  that  they 
do  sensibly  affect  the  minds  of  men  carnal  and  superstitious,  caimot 
be  denied ;  and  as  they  suppose,  it  is  with  a  love  unto  Christ  himself. 
However,  certain  it  is  in  general,  and  confessed  on  all  hands,  that  the 
beholding  of  Christ  is  the  most  blessed  means  of  exciting  all  our 
graces,  spiritualizing  all  our  affections,  and  transforming  our  minds 
into  his  likeness.  And  if  we  have  not  another,  and  that  a  more  ex- 
cellent way  of  beholding  him,  than  they  have  who  behold  him,  as  they 
suppose,  in  images  and  crucifixes,  they  would  seem  to  have  the  ad- 
vantage of  us;  for  their  minds  will  really  be  affected  with  somewhat, 
ours  with  nothing  at  all.  And  by  the  pretence  thereof,  they  inveigle 
the  carnal  affections  of  men  ignorant  of  the  power  of  the  Gospel,  to 
become  their  proselytes.  For  having  lived,  it  may  be,  a  long  time 
without  any  the  least  experience  of  a  sensible  impression  on  their 
minds,  or  a  transforming  power  from  the  representation  of  Christ  in 
the  Gospel,  upon  their  very  first  religious,  devout  application  unto 
these  images,  they  find  their  thoughts  exercised,  their  minds  affected, 
and  some  present  change  made  upon  them. 

But  there  was  a  difference  between  the  person  of  David  and  an 
image  with  a  bolster  of  goat's  hair,  though  the  one  were  laid  in  the 
room  and  place  of  the  other;  and  there  is  so  between  Christ  and  an 
image,  though  the  one  be  put  into  the  place  of  the  other.  Neither 
do  these  things  serve  unto  any  other  end,  but  to  divert  the  minds  of 
men  from  faith  and  love  to  Christ ; — giving  them  some  such  satisfac- 
tions in  the  room  of  them,  as  that  their  carnal  affections  do  cleave 
unto  their  idols.  And  indeed  it  doth  belong  unto  the  wisdom  of  faith, 
or  we  stand  in  need  of  spiritual  light,  to  discern  and  judge  between 
the  working  of  natural  affections  towards  spiritual  objects,  on  undue 
motives,  by  undue  means,  with  indirect  ends, — wherein  all  Papal  devo^ 
tion  consists, — and  the  spiritual  exercise  of  grace  in  those  affections 
duly  fixed  on  spiritual  objects. 

But,  as  was  said,  it  is  a  real  experience  of  the  efficacy  that  there  is 


DIFFERENCE  BETWEEN  THE  FAITH  AND  SIGHT  OF  IT.  395 

in  the  spiritual  beholding  of  the  glory  of  Christ  by  faith,  as  proposed 
m  the  Gospel,  to  strengthen,  increase,  and  excite  all  grace  unto  its 
proper  exercise,  so  changing  and  transforming  the  soul  gradually  into 
his  likeness,  which  must  secure  us  against  all  those  pretences;  and 
so  I  return  from  this  digression. 

Hereby  we  may  understand  whether  the  Lord  Christ  doth  so  with- 
draw himself  as  that  we  do  not,  as  that  we  cannot,  behold  his  glory 
by  faith  in  a  due  manner; — which  is  the  thing  inquired  after.  For 
if  we  grow  weak  in  our  graces,  unspiritual  in  our  frames,  cold  in  our 
affections,  or  negligent  in  the  exercise  of  them  by  holy  meditation, 
it  is  evident  that  he  is  at  a  g-reat  distance  from  us,  so  as  that  we  do 
not  behold  his  glory  as  we  ought.  If  the  weather  grow  cold,  herbs 
and  plants  do  wither,  and  the  frost  begins  to  bind  up  the  earth,  all 
men  grant  that  the  sun  is  withdrawn,  and  makes  not  his  wonted 
approach  unto  us.  And  if  it  be  so  with  our  hearts,  that  they  grow 
cold,  frozen,  withering,  lifeless,  in  and  unto  spiritual  duties,  it  is  cer- 
tain that  the  Lord  Christ  is  in  some  sense  withdrawn,  and  that  we 
do  not  behold  his  glory.  We  retain  notions  of  truth  concerning  his 
person,  office,  and  grace ;  but  faith  is  not  in  constant  exercise  as  to 
real  views  of  him  and  his  glory.  For  there  is  nothing  more  certain 
in  Christian  experience  than  this  is,  that  while  we  do  really  by  faith 
behold  the  glory  of  Christ,  as  proposed  in  the  Gospel,  the  glory  of 
his  person  and  office,  as  before  described,  and  so  abide  in  holy 
thoughts  and  meditations  thereof,  especially  in  our  private  duties  and 
retirements,  all  grace  will  live  and  thrive  in  us  in  some  measure, 
especially  love  unto  his  person,  and  therein  unto  all  that  belongs 
unto  him.  Let  us  but  put  it  to  the  trial,  and  we  shall  infallibly  find 
the  promised  event. 

Do  any  of  us  find  decays  in  grace  prevailing  in  us; — deadness, 
coldness,  lukewarmness,  a  kind  of  spiritual  stupidity  and  senseless- 
ness coming  upon  us  ?  Do  we  find  an  unreadiness  unto  the  exercise 
of  grace  in  its  proper  season,  and  the  vigorous  acting  of  it  in  duties 
of  communion  with  God  ?  and  would  we  have  our  souls  recovered 
fi:om  these  dangerous  diseases  ?  Let  us  assure  ourselves  there  is  no 
better  way  for  our  healing  and  deliverance,  yea,  no  other  way  but 
this  alone, — namely,  the  obtaining  a  fresh  view  of  the  glory  of  Christ 
by  faith,  and  a  steady  abiding  therein.  Constant  contemplation  of 
Christ  and  his  glory,  putting  forth  its  transforming  power  unto  the 
revival  of  all  grace,  is  the  only  relief  in  this  case ;  as  shall  farther  be 
showed  afterward. 

Some  will  say,  that  this  must  be  effected  hy  fresh  supplies  and 
renewed  communications  of  the  Holy  Spirit.  Unless  he  fall  as  dew 
and  showers  on  our  dry  and  barren  hearts, — unless  he  cause  our 
graces  to  spring,  thrive,  and  bring  forth  fruit, — unless  he  revive  and 


896  THE  GLORY  OF  CHRIST. 

increase  faith,  love,  and  holiness  in  our  souls, — our  baclcslidings  will 
not  be  healed,  nor  our  spiritual  state  be  recovered.  Unto  this  end 
is  he  prayed  for  and  promised  in  the  Scripture.  See  Cant.  iv.  16; 
Isa.  xliv.  3,  4;  Ezek.  xL  19,  xxxvi.  26;  Hos.  xiv.  5,  6.  And  so  it  is. 
The  immediate  efficiency  of  the  revival  of  our  souls  is  from  and  by 
the  Holy  Spirit.  But  the  inquuy  is,  in  what  way,  or  by  what  means, 
we  may  obtain  the  supplies  and  communications  of  him  unto  this 
end.  This  the  apostle  declares  in  the  place  insisted  on:  We,  be- 
holding the  glory  of  Christ  in  a  glass,  "  are  changed  into  the  same 
image,  from  glory  to  glory,  even  by  the  Spirit  of  tlie  Lord."  It  is 
in  the  exercise  of  faith  on  Christ,  in  the  way  before  described,  that 
the  Holy  Spirit  puts  forth  his  renewing,  transforming  power  iu  and 
upon  our  souls.  This,  therefore,  is  that  alone  which  will  retrieve 
Christians  from  their  present  decays  and  deadness. 

Some  complain  greatly  of  their  state  and  condition ;  none  so  dead, 
so  dull  and  stupid  as  they; — they  know  not  whether  they  have  any 
spark  of  heavenly  life  left  in  them.  Some  make  weak  and  faint 
endeavours  for  a  recovery,  which  are  like  the  attempts  of  a  man  in  a 
dream,  wherein  he  seems  to  use  great  endeavours  without  any  suc- 
cess. Some  put  themselves  unto  multiplied  duties.  Howbeit,  the 
generality  of  professors  seem  to  be  in  a  pining,  thriftless  condition. 
And  the  reason  of  it  is,  because  they  will  not  sincerely  and  constantly 
make  use  of  the  only  remedy  and  relief;  like  a  man  that  will  rather 
choose  to  pine  away  in  his  sickness  with  some  useless,  transient  re- 
freshments, than  apply  himself  unto  a  known  and  approved  remedy, 
because,  it  may  be,  the  use  of  it  is  unsuited  unto  some  of  his  present 
occasions.  .Nov.r  this  is,  to  live  in  the  exercise  of  faith  in  Christ  Jesus. 
This  himself  assures  us  of,  John  xv.  4,  5,  "  Abide  in  me,  and  I  in 
you.  As  the  branch  cannot  bear  fruit  of  itself,  except  it  abide  in  the 
vine ;  no  more  can  ye,  except  ye  abide  in  me.  I  am  the  vine,  ye 
are  the  branches:  he  that  abideth  in  me,  and  I  in  him,  the  same 
bringeth  forth  much  fruit ;  for  without  me  ye  can  do  nothing." 

There  is  a  twofold  coming  unto  Christ  by  believing.  The  first  is 
that  we  may  have  life ; — that  is,  a  spring  and  principle  of  spiritual 
life  communicated  unto  us  from  him:  for  he  is  "our  life,"  Col.  iii.  4, 
and  "  because  he  liveth,  we  live  also,"  John  xiv.  1 9.  Yea,  it  is  not 
so  much  we  that  live,  as  he  liveth  in  us.  Gal.  ii.  19,  20.  And  unbe- 
lief is  a  not  coming  unto  him,  that  we  may  have  life,  John  v.  40. 
But,  secondly,  there  is  also  a  coming  imto  him  by  believers  in  the 
actual  exercise  of  faith,  that  they  may  "have  this  life  more  abun- 
dantly," John  X.  1 0 ;  that  is,  such  supplies  of  grace  as  may  keep  their 
souls  in  a  healthy,  vigorous  acting  of  all  the  powers  of  spiritual  life. 
And  as  he  reproacheth  some  that  they  would  not  come  unto  him  that 
they  might  have  life,  so  he  may  justly  reprove  us  all,  that  we  do  not 


DIFFERENCE  BETWEEN  THE  FAITH  AND  SIGHT  OF  IT.  397 

SO  come  unto  him  in  the  actual  exercise  of  faith,  as  that  we  might 
have  this  hfe  more  abundantly. 

(2.)  When  the  Lord  Christ  is  near  us,  and  we  do  behold  his  glory, 
he  will  frequently  communicate  spiritual  refreshment  in  peace,  con- 
solation, and  joy  unto  our  souls.  We  shall  not  only  hereby  have  our 
graces  excited  with  respect  unto  him  as  their  object,  but  be  made 
sensible  of  his  actings  toward  us  in  the  communications  of  himself 
and  his  love  unto  us.  When  the  Sun  of  Righteousness  ariseth  on 
any  soul,  or  makes  any  near  approach  thereunto,  it  shall  find  "  heal- 
ing under  his  wings;" — his  beams  of  gi'ace  shall  convey  by  his  Spiiit 
holy  spiritual  refreshment  thereunto.  For  he  is  present  with  us  by 
his  Spirit,  and  these  are  his  fruits  and  effects,  as  he  is  the  Comforter, 
suited  imto  his  office,  as  he  is  promised  unto  us. 

Many  love  to  walk  in  a  very  careless,  unwise  profession.  So  long 
Hi,s  they  can  hold  out  in  the  performance  of  outward  duties,  tliey  are 
Tery  regardless  of  the  greatest  evangelical  privileges, — of  those  things 
which  are  the  marrow  of  divine  promises, — all  real  endeavours  of  a  vital 
lommunion  with  Christ.  Such  are  spiritual  peace,  refreshing  conso- 
lations, ineffable  joys,  and  the  blessed  composure  of  assurance.  With- 
out some  taste  and  experience  of  these  things,  profession  is  heartless, 
lifeless,  useless;  and  religion  itself  a  dead  carcase  without  an  animat- 
ing soul.  The  peace  which  some  enjoy  is  a  mere  stupidity.  They 
judge  not  these  things  to  be  real  which  are  the  substance  of  Christ's 
present  reward ;  and  a  renunciation  whereof  would  deprive  the  church 
of  its  principal  supportments  and  encouragements  in  all  its  sufferings. 
It  is  a  great  evidence  the  power  of  unbelief,  when  we  can  satisfy 
ourselves  without  an  experience  in  our  own  hearts  of  the  great  things, 
in  this  kind  of  joy,  peace,  consolation,  assurance,  that  are  promised  in 
the  Gospel.  For  how  can  it  be  supposed  that  we  do  indeed  believe  the 
promises  of  things  future, — namely,  of  heaven,  immortality,  and 
glory,  the  faith  whereof  is  the  foundation  of  all  religion, — when  we  do 
not  believe  the  promises  of  the  present  reward  in  these  spiritual  pri- 
vileges? And  how  shall  we  be  thought  to  believe  them,  when  we  do 
not  endeavour  after  an  experience  of  the  things  themselves  in  our  own 
souls,  but  are  even  contented  without  them?  But  herein  men  deceive 
themselves.  They  would  very  desirously  have  evangelical  joy,  peace, 
and  assurance,  to  countenance  them  in  their  evil  frames  and  careless 
w^alking.  And  some  have  attempted  to  reconcile  these  things,  unto 
the  ruin  of  their  souls.  But  it  will  not  be.  Without  the  diligent 
exercise  of  the  grace  of  obedience,  we  shall  never  enjoy  the  grace  of 
consolation.     But  we  must  speak  somewhat  of  these  things  afterward. 

It  is  peculiarly  in  the  view  of  the  glory  of  Christ,  in  his  approaches 
unto  us,  and  abiding  with  us,  that  we  are  made  partakers  of  evan- 
gehcal  peace,  consolation,  joy,  and  assurance.     These  are  a  part  of  the 


398  THE  GLORY  OF  CHEIST. 

royal  train  of  his  graces,  of  the  reward  wherewith  he  is  accompanied. 
"  His  reward  is  with  him."  Wherever  he  is  graciously  present  with 
any,  these  things  are  never  wanting  in  a  due  measure  and  degree, 
unless  it  be  by  their  own  fault,  or  for  their  trial.  In  these  things  doth 
he  give  the  church  of  his  loves,  Cant.  vii.  12.  "  For  if  any  man,"  saith 
he,  "  love  me,  I  will  love  him,  and  will  manifest  myself  unto  him," 
John  xiv.  21 ; — "  yea,  I  and  the  Father  will  come  unto  him,  and  make 
our  abode  with  him,"  verse  23 ;  and  that  so  as  to  "  sup  with  him," 
Rev.  iii.  20  ;^which,  on  his  part,  can  be  only  by  the  communication  of 
those  spiritual  refreshments.  The  only  inquiry  is,  by  what  way  and 
means  we  do  receive  them?  Now,  I  say  this  is  in  and  by  our  behold- 
ing of  the  glory  of  Christ  by  faith,  1  Peter  L  8,  9.  Let  that  glory- 
be  rightly  stated,  as  before  laid  down, — the  glory  of  his  person,  his 
office,  his  condescension,  exaltation,  love,  and  grace ;  let  faith  be  fixed 
in  a  view  and  contemplation  of  it,  mix  itself  with  it,  as  represented  in 
the  glass  of  the  Gospel,  meditate  upon  it,  embrace  it, — and  virtue  \\t11 
proceed  from  Christ,  communicating  spiritual,  supernatural  refresh- 
ment and  joy  unto  our  souls.  Yea,  in  ordinary  cases,  it  is  impossible 
that  believers  should  have  a  real  prospect  of  this  glory  at  any  time, 
but  that  it  will  in  some  measure  affect  their  hearts  with  a  sense  of  his 
love ;  which  is  the  spring  of  all  consolation  in  them.  In  the  exercise 
of  faith  on  the  discoveries  of  the  glory  of  Christ  made  unto  us  in  the 
Gospel,  no  man  shall  ever  totally  want  such  intimations  of  his  love, 
yea,  such  effusions  o:"  it  in  his  heart,  as  shall  be  a  Hving  spring  of 
those  spiritual  refreshments,  John  iv.  14  ;  Rom.  v.  5.  When,  therefore, 
we  lose  these  things,  as  unto  a  sense  of  them  in  our  souls,  it  is  evident 
that  the  Lord  Christ  is  withdrawn,  and  that  we  do  not  behold  his 
glory. 

But  I  cannot  here  avoid  another  short  digression.  There  are  those 
by  whom  all  these  things  are  derided  as  distempered  fancies  and  ima- 
ginations ;  yea,  such  things  have  been  spoken  and  written  of  them 
as  contain  a  virtual  renunciation  of  the  Gospel,  the  powers  of  the 
world  to  come,  and  the  whole  work  of  the  Holy  Ghost  as  the  com- 
forter of  the  church.  And  hereby  all  real  intercourse  between  the 
person  of  Christ  and  the  souls  of  them  that  do  believe  is  utterly  over- 
thrown ; — reducing  all  religion  to  an  outward  show,  and  a  pageantry 
fitter  for  a  stage  than  that  temple  of  God  which  is  in  the  minds  of 
men.  According  unto  the  sentiments  of  these  profane  scoffers,  there 
is  no  such  thing  as  the  shedding  abroad  of  the  love  of  God  in  our 
hearts  by  the  Holy  Ghost,  nor  as  the  witnessing  of  the  Spirit  of  God 
with  our  spirits  that  we  are  the  children  of  God,  from  which  these 
spiritual  joys  and  refreshments  are  inseparable  as  their  necessary 
effects  ; — no  such  thing  as  the  lifting  up  of  the  light  of  God's  coun- 
tenance upon  us,  which  will  put  gladness  into  our  hearts,  that  glad- 


DIFFEPwENCE  BETWEEN  THE  FAITH  AND  SIGHT  OF  IT.  399 

ness  whicli  compriseth  all  the  things  mentioned ; — no  such  thing  as 
rejoicing  upon  "  believing,  with  joy  unspeakable  and  full  of  glory;" — 
no  such  thing  as  Christ's  showing  and  manifesting  himself  unto  us, 
supping  with  us,  and  giving  us  of  his  loves; — that  the  divine  promises 
of  a  "  feast  of  fat  things,  and  wine  well  refined,"  in  gospel  mercies, 
are  empty  and  insignificant  words; — that  all  those  ravishing  joys  and 
exultations  of  spirit  that  multitudes  of  faithful  martyrs  of  old  and  in 
later  ages  have  enjoyed,  by  a  view  of  the  glory  of  God  in  Christ  and 
a  sense  of  his  love,  whereunto  they  gave  testimony  unto  their  last 
moments  in  the  midst  of  their  torments,  were  but  fancies  and  imagi- 
nations. But  it  is  the  height  of  impudence  in  these  profane  scoffers, 
that  they  proclaim  their  own  ignorance  of  those  things  which  are  the 
real  powers  of  our  religion. 

Others  there  are  who  will  not  deny  the  truth  of  these  things.  They 
dare  not  rise  up  in  contradiction  unto  those  express  testimonies  of  the 
Scripture  wherewith  they  are  confirmed.  And  they  do  suppose  that 
some  are  partakers  of  them,  at  least  there  were  so  formerly  ;  but  as 
for  their  parts,  they  have  no  experience  of  them,  nor  do  judge  it  their 
duty  to  endeavour  after  it.  They  can  make  a  shift  to  live  on  hopes 
of  heaven  and  future  glory  ;  as  unto  what  is  present,  they  desire  no 
more,  but  to  be  found  in  the  performance  of  some  duties  in  answer 
imto  their  convictions, — which  gives  them  that  sorry  peace  which  they 
do  enjoy.  So  do  many  countenance  themselves  ^'n  their  spiritual  sloth 
and  unbelief,  keeping  themselves  at  liberty  to  seek  for  refreshment 
and  satisfaction  in  other  things,  whilst  those  of  the  Gospel  are  de- 
spised. And  these  things  are  inconsistent.  While  men  look  for  their 
chief  refreshment  and  satisfaction  in  temporal  things,  it  is  impossible 
they  should  seek  after  those  that  are  spiritual  in  a  due  manner.  And 
it  must  be  confessed,  that  when  we  have  a  due  regard  unto  spiritual, 
evangelical  consolations  and  joys,  it  will  abate  and  take  off  our  affec- 
tions unto,  and  satisfaction  in,  present  enjoyments,  Phil.  iii.  8,  9. 

But  there  is  no  more  sacred  truth  than  this,  that  where  Christ  is 
present  with  believers, — where  he  is  not  withdrawn  for  a  season  from 
them,  where  they  live  in  the  view  of  his  glory  by  faith  as  it  is  pro- 
posed unto  them  in  the  Gospel, — he  will  give  unto  them,  at  his  own 
seasons,  such  intimations  of  his  love,  such  supplies  of  his  Spirit,  such 
holy  joys  and  rejoicings,  such  repose  of  soul  in  assurance,  as  shall  re- 
fresh their  souls,  fill  them  with  joy,  satisfy  them  with  spiritual  delight, 
and  quicken  them  unto  all  acts  of  holy  communion  with  himself. 

Let  no  such  dishonour  be  reflected  on  the  Gospel,  that  whereas  the 
faith  of  it,  and  obedience  unto  it,  are  usually  accompanied  with  out- 
ward troubles,  afflictions,  persecution,  and  reproaches,  as  we  are  foretold 
they  should  be, — that  it  doth  not,  by  its  inward  consolations  and  divine 
refreshments,  outbalance  all  those  evils  which  we  may  undergo  upon 


400  THE  GLORY  OF  CHRIST. 

the  account  of  it.  So  to  suppose,  is  expressly  contrary  to  the  promise 
of  Christ  himself,  who  hath  assured  us  that  even  vvv  iv  tS)  xaipu)  roury, 
"  even  now  in  this  life,"  in  this  world,  distinct  from  eternal  life  in 
the  world  to  come,  we  shall  receive  a  hundred-fold  recompense  for 
all  that  Ave  can  lose  or  suffer  for  his  sake,  Mark  x.  30; — as  also  unto 
the  experience  of  them  who,  in  all  ages,  have  "  taken  joyfully  the 
spoiHng  of  their  goods,  as  knowing  in  themselves"  (by  the  expe- 
rience which  they  have  of  its  first-fruits)  that  they  "  have  in  heaven 
a  better  and  an  enduring  substance,"  Heb.  x.  34.  If  we  come  short 
in  a  participation  of  these  things,  if  we  are  strangers  unto  them, 
the  blame  is  to  be  laid  on  ourselves  alone,  as  it  shall  be  immediately 
declared. 

Now,  the  design  of  the  Lord  Christ,  in  thus  withdrawing  himself 
from  us,  and  hiding  his  glory  from  our  view,  being  the  exercise  of  our 
graces,  and  to  stir  us  up  unto  diligence  in  our  inquiries  after  him,  here 
lieth  our  guidance  and  direction  in  this  case.  Do  we  find  ourselves 
lifeless  in  the  spiritual  duties  of  religion  ?  Are  we  strangers  unto  the 
heavenly  visits  of  consolation  and  joys, — those  visitations  of  God  where- 
by he  preserves  our  souls?  Do  we  seldom  enjoy  a  sense  of  the  "  shed- 
ding abroad  of  his  love  in  our  hearts  by  the  Holy  Ghost?"  We  have 
no  way  of  recovery  but  this  alone, — to  this  "  strong  tower"  must  we 
turn  ourselves  as  "prisoners  of  hope," — unto  Christ  must  we  look,  that 
we  may  be  saved.  It  is  a  steady  view  or  contemplation  of  his  glory 
by  faith  alone  that  will  bring  in  all  these  things  in  a  lively  experi- 
ence into  our  hearts  and  souls. 

Again,  in  the  second  place,  it  is  from  ourselves  principally,  if  we 
lose  the  view  of  the  glory  of  Christ,  and  the  exercise  of  faith  be  ob- 
structed therein.  All  our  spiritual  disadvantages  do  arise  from  our- 
selves. It  is  the  remainder  of  lusts  and  corruptions  in  us,  either 
indulged  by  sloth  and  negligence  or  excited  and  inflamed  by  Satan's 
temptations,  that  do  obstruct  us  in  this  duty.  Whilst  they  are  in  any 
disorder  or  disturbance,  it  is  in  vain  for  us  to  expect  any  clear  view  of 
this  glory. 

That  view  of  the  glory  of  Christ  whereof  we  treat  consists  in  two 
things, — namely,  its  especial  nature,  and  its  necessary  adjunct  or  effect. 
The  first  is,  a  spiritual  pei'ception  or  understanding  of  it  as  revealed 
in  the  Scriptures.  For  the  revelation  of  the  glory  of  his  person,  office, 
and  grace,  is  the  principal  subject  of  them,  and  the  principal  object 
of  our  faith.  And  the  other  consists  in  multiplied  thoughts  about 
him,  with  actings  of  faith,  in  love,  trust,  delight,  and  longing  after  the 
full  enjoyment  of  him,  1  Peter  i.  8.  If  we  satisfy  ourselves  in  mere 
notions  and  speculations  about  the  glory  of  Christ  as  doctrinally  re- 
vealed unto  us,  we  shall  find  no  transforming  power  or  efficacy  com- 
municated unto  us  thereby.     But  when,  under  the  conduct  of  that 


DIFFERENCE  BETWEEN  THE  FAITH  AND  SIGHT  OF  IT.  401 

spiritual  light,  our  affections  do  cleave  unto  him  with  full  purpose  of 
heart,  our  minds  are  filled  with  the  thoughts  of  him  and  delight  in 
him,  and  faith  is  kept  up  unto  its  constant  exercise  in  trust  and  affi- 
ance on  him, — virtue  will  proceed  from  him  to  purify  our  hearts,  in- 
crease our  holiness,  strengthen  our  graces,  and  to  fill  us  sometimes 
"  with  joy  unspeakable  and  full  of  glory."  This  is  the  just  tempera- 
ture of  a  state  of  spiritual  health, — namely,  when  our  light  of  the 
knowledge  of  the  glory  of  God  in  Christ  doth  answer  the  means  of 
it  which  we  enjoy,  and  when  our  affections  unto  Christ  do  hold  pro- 
portion unto  that  light;  and  this  according  unto  the  various  degrees 
of  it, — for  some  have  more,  and  some  have  less.  Where  light  leaves 
the  affections  behind,  it  ends  in  formality  or  atheism;  and  where 
affections  outrun  light,  they  sink  in  the  bog  of  superstition,  doting  on 
images  and  pictures,  or  the  like.  But  where  things  go  not  into  these 
excesses,  it  is  better  that  our  affections  exceed  our  light  from  the 
defect  of  our  understandings,  than  that  our  light  exceed  our  affections 
from  the  corruption  of  our  wills.  In  both  these  is  the  exercise  of 
faith  frequently  inteiTupted  and  obstructed  by  the  remainder  of  cor- 
ruption in  us,  especially  if  not  kept  constantly  under  the  discipline  of 
mortification,  but  some  way  indulged  unto.     For, — 

First,  The  steam  of  their  disor^der  will  cloud  and  darken  the  un- 
derstanding, that  it  shall  not  be  able  clearly  to  discern  any  spiritual 
object, — least  of  all  the  greatest  of  them.  There  is  nothing  more  ac- 
knowledged, even  in  things  natural  and  moral,  than  that  the  disorder 
of  the  passions  and  affections  will  blind,  darken,  and  deceive  the  mind 
in  its  operations.  And  it  is  much  more  so  in  things  spiritual,  wherein 
that  disorder  is  an  immediate  rebellion  against  its  proper  conducting 
light ;  that  is,  against  the  light  and  rule  of  grace. 

There  are  three  sorts  of  them  unto  whom  the  gospel  is  preached, 
in  whom  there  are  various  obstructions  of  this  view. 

1.  There  is  in  obstinate  unbelievers  a  darkness,  that  is  an  effect  of 
the  power  of  Satan  on  their  minds,  in  blinding  them,  which  makes  it 
impossible  for  them  to  behold  any  thing  of  the  glory  of  Christ.  So 
the  apostle  declares  it,  "  If  our  gospel  be  hid,  it  is  liid  to  them  that 
are  lost:  in  whom  the  god  of  this  world  hath  blinded  the  minds  of 
them  which  believe  not,  lest  the  light  of  the  glorious  gospel  of  Christ, 
Avho  is  the  image  of  God,  should  shine  unto  them,"  2  Cor.  iv.  3,  4. 
Of  these  we  do  not  speak. 

2.  There  is  in  all  men  a  corrupt,  natural  darkness;  or  such  a  de- 
pravation of  their  minds  by  nature,  as  that  they  cannot  discern  this 
glory  of  Christ  in  a  due  manner.  Hence  "  the  light  shineth  in  dark- 
ness ;  and  the  darkness  comprehended  it  not,"  John  L  5.  For  "  the 
natural  man  receiveth  not  the  things  of  the  Spirit  of  God :  for  they 
are  foolishness  unto  him ;  neither  can  he  know  them,  because  they 


402  THE  GLORY  OF  CHRIST. 

are  spiritually  discerned,"  1  Cor.  ii.  14.  Hence  it  is,  that  although 
Christ  be  preached  among  us  continually,  yet  there  are  very  few  who 
discern  any  glory  or  beauty  in  him  for  which  he  should  be  desired, 
as  the  prophet  complains,  Isa.  liii.  1,  2.  But  I  speak  not  of  this 
natural  darkness  ui  general.  But  even  these  persons  have  their  minds 
filled  with  prejudices  against  the  Gospel,  and  darkened  as  unto  the 
glory  of  Christ,  according  as  corrupt  lusts  and  affections  are  prevalent 
in  them.  See  John  i.  46,  xii.  43.  Hence  is  the  difference  that  is 
among  the  common  hearers  of  the  Word.  For  although  no  man  can 
do  any  thing  of  himself  for  the  receiving  of  Christ  and  the  beholding 
of  his  glory,  without  the  especial  aid  of  the  grace  of  God  (Matt. 
xi.  25 ;  John  vi  44,  45),  yet  some  may  make  more  opposition  unto 
believing,  and  lay  more  hinderances  in  their  own  way,  than  others; 
which  is  done  by  their  lusts  and  corruptions. 

S.  There  are  those  in  whom  both  these  evils  are  cured  by  faith, 
wherein  the  eyes  of  our  understandings  are  enlightened  to  perceive 
and  discern  spiritual  things,  Eph.  i.  1 6-1 8.  But  this  cure  is  -wrought 
in  this  life  but  in  part,  1  Cor.  xiii.  12.  And  in  this  cure,  by  a  supply 
of  a  principle  of  saving  light  unto  our  minds,  there  are  many  degrees. 
For  some  have  a  clearer  light  than  others,  and  thereby  a  more  clear 
discerning  of  the  mystery  of  the  wisdom  of  God,  and  of  the  glory  of 
Christ  therein.  But  whatever  be  our  attainments  herein,  that  which 
obsti-ucts  this  light,  which  hinders  it  from  shining  in  a  due  manner, 
— that  ohstracis  and  hinders  faith  in  its  view  of  the  glory  of  Christ. 
And  this  is  done  by  the  remainders  of  corrupted  nature  in  us,  when 
they  act  in  any  prevalent  degi'ee.  For  they  darken  the  mind,  and 
weaken  it  in  its  spiritual  operations.  That  is,  where  any  corrupt  and 
inordinate  affections,  as  love  of  the  world,  cares  about  it,  inclinations 
unto  sensuality,  or  the  like  spiritual  disorders,  do  prevail,  faith  is 
weakened  in  its  spiritual  acts,  especially  in  discerning  and  beholding 
the  glory  of  Christ.  For  the  mind  is  rendered  unsteady  in  its  in- 
quiries after  it,  being  continually  distracted  and  diverted  with  vain 
thoughts  and  imaginations. 

Persons  under  the  power  of  such  distempers  may  have  the  same 
doctrinal  knowledge  of  the  person  of  Christ,  his  office,  and  his  grace, 
with  other  men,  and  the  same  evidence  of  its  truth  fixed  on  their 
minds ;  but  when  they  endeavour  a  real  intuition  into  the  things  them- 
selves, all  things  are  dark  and  confused  unto  them,  from  the  uncer- 
tainty and  instability  of  their  own  minds. 

This  is  the  sum  of  what  I  do  design.  We  have  by  faith  a  view 
of  the  glory  of  Christ.  This  view  is  weak  and  unsteady,  from  the 
nature  of  faith  itself,  and  the  way  of  its  proposal  unto  us — as  in  a 
glass,  in  comparison  of  what  by  sight  we  shall  attain  unto.  But, 
moreover,  where  corrupt  lusts  or  inordinate  affections  are  indulged 


DIFFERENCE  BETWEEN  THE  FAITH  AND  SIGHT  OF  IT.  403 

unto,  where  they  are  not  continually  mortified,  where  any  one  sin 
hath  a  perplexing  prevalency  in  the  mind,  faith  will  be  so  far  weakened 
thereby,  as  that  it  can  neither  see  nor  meditate  upon  this  glory  of 
Christ  in  a  due  manner.  This  is  the  reason  why  the  most  are  so  weak 
and  unstable  in  the  performance  of  this  duty ;  yea,  are  almost  utterly 
unacquainted  with  it.  The  light  of  faith  in  the  minds  of  men  being 
impaired,  clouded,  darkened,  by  the  prevalency  of  unmortified  lusts, 
it  cannot  make  such  discoveries  of  this  glory  as  otherwise  it  would 
do.  And  this  makes  the  preaching  of  Christ  unto  many  so  unprofit- 
able as  it  is. 

Secondly,  In  the  view  of  the  glory  of  Christ  which  we  have  by 
faith,  it  will  fill  the  mind  with  thoughts  and  meditations  about  him, 
whereon  the  affections  will  cleave  unto  him  with  delight.  This,  as 
was  said,  is  inseparable  from  a  spiritual  view  of  his  glory  in  its  due 
exercise.  Every  one  that  hath  it,  must  and  will  have  many  thoughts 
concerning,  and  great  affections  to  him.  See  the  description  of 
these  things,  Phil.  iii.  8-10.  It  is  not  possible,  I  say,  that  we  should 
behold  the  glory  of  his  person,  office,  and  grace,  with  a  due  convic- 
tion of  our  concernment  and  interest  therein,  but  that  our  minds  will 
be  greatly  affected  with  it,  and  be  filled  with  contemplations  about 
it.  Where  it  is  not  so  with  any,  it  is  to  be  feared  that  they  "  have 
not  heard  his  voice  at  any  time,  nor  seen  his  shape,"  whatever  they 
profess.  A  spiritual  sight  of  Christ  will  assuredly  produce  love  unto 
him;  and  if  any  man  love  him  not,  he  never  saw  him, — he  knows 
him  not  at  all.  And  that  is  no  love  which  doth  not  beget  in  us 
many  thoughts  of  the  object  beloved.  He,  therefore,  who  is  partaker 
of  this  grace,  will  think  much  of  what  Christ  is  in  himself, — of  what 
he  hath  done  for  us, — of  his  love  and  condescension, — of  the  mani- 
festation of  all  the  glorious  excellencies  of  the  divine  nature  in  him, 
exerted  in  a  way  of  infinite  wisdom  and  goodness  for  the  salvation  of 
the  church.  Thoughts  and  meditations  of  these  things  will  abound  in 
us,  if  we  are  not  wanting  unto  the  due  exercise  of  faith ;  and  intense, 
inflamed  affections  unto  him  will  ensue  thereon ;  at  least  they  will 
be  active  unto  our  OAvn  refreshing  experience.  And  where  these 
things  are  not  in  reality  (though  in  some  they  may  be  only  in  a  mean 
and  low  degree),  men  do  but  deceive  their  o^vn  souls  in  hopes  of  any 
benefit  by  Christ  or  the  Gospel. 

This,  therefore,  is  the  present  case : — Where  there  are  prevailing 
sinful  distempers  or  inordinate  affections  in  the  mind,  such  as  those 
before  mentioned, — as  self-love,  love  of  the  world,  cares  and  fears  about 
it,  with  an  excessive  valuation  of  relations  and  enjoyments, — they  mil 
so  far  cumber  and  perplex  it  with  a  multitude  of  thoughts  about  their 
O'tvn  objects,  as  shall  leave  no  place  for  sedate  meditations  on  Christ 
and  his  glory.  And  where  the  thoughts  are  engaged,  the  affections, 
VOL.  I.— 34 


404  THE  GLORY  OF  CHRIST. 

whicli  partly  excite  them  and  partly  are  led  by  them,  will  be  fixed 
also/'  Col.  iii.  1,  2. 

This  is  that  which,  in  the  most,  greatly  promoteth  that  imperfec- 
tion which  is  in  our  view  of  the  glory  of  Christ  by  faith,  in  this  life. 
According  to  the  proportion  and  degree  of  the  prevalency  of  affec- 
tions, corrupt,  earthly,  selfish,  or  sensual,  filling  the  heads  and  hearts 
of  men  with  a  multitude  of  thoughts  about  what  they  are  fixed  on 
or  inclined  unto ;  so  is  faith  obstructed  and  weakened  in  this  work 
and  duty. 

Wherefore,  whereas  there  is  a  remainder  of  these  lusts,  as  to  the 
seeds  of  them,  in  us  all, — though  more  mortified  in  some  than  in 
others,  yet  having  the  same  effects  in  the  minds  of  all,  according  to 
the  degree  of  their  remainder, — thence  it  is,  as  from  an  efficacious 
cause  of  it,  that  our  view  of  the  glory  of  Christ  by  faith  is  in  many 
so  weak,  imperfect,  and  unsteady. 

Thirdly,  We  have  interruption  given  unto  the  work  of  faith 
herein  by  the  temptations  of  Satan.  His  original  great  design, 
wherever  the  gospel  is  preached,  is  to  blind  the  eyes  of  men,  that  the 
light  of  the  glorious  gospel  of  Christ,  who  is  the  image  of  God,  should 
not  shine  unto  them,  or  irradiate  their  minds,  2  Cor,  iv.  4.  And 
herein  he  prevails  unto  astonishment.  Let  the  light  of  the  gospel 
in  the  preaching  of  the  Word  be  never  so  glorious,  yet,  by  various 
means  and  artifices,  he  blinds  the  minds  of  the  most,  that  they  shall 
not  behold  any  thing  of  the  glory  of  Christ  therein.  By  this  means 
he  continues  his  rule  in  the  children  of  disobedience.  With  respect 
unto  the  elect,  God  overpowers  him  herein.  He  shines  into  their 
hearts,  to  give  them  the  knowledge  of  his  glory  in  the  face  of  Christ 
Jesus,  verse  6.  Yet  will  not  Satan  so  give  over.  He  will  endeavour 
by  all  ways  and  means  to  trouble,  discompose,  and  darken  the  minds 
even  of  them  that  believe,  so  as  that  they  shall  not  be  able  to  retain 
clear  and  distinct  views  of  this  glory.     And  this  he  doth  in  two  ways. 

1.  With  some  he  employs  all  his  engines,  useth  all  his  methods  of 
serpentine  subtlety,  and  casts  in  his  fiery  darts,  so  to  disquiet,  dis- 
compose, and  deject  them,  as  that  they  can  retain  no  comfortable 
views  of  Christ  or  his  glory.  Hence  arise  fears,  doubts,  disputes,  un- 
certainties, with  various  disconsolations.  Hereon  they  cannot  appre- 
hend the  love  of  Christ,  nor  be  sensible  of  any  interest  they  have 
therein,  or  any  refreshing  persuasions  that  they  are  accepted  with  him. 
If  such  things  sometimes  shine  and  beam  into  their  minds,  yet  they 
quickly  vanish  and  disappear.  Fears  that  they  are  rejected  and  cast 
off  by  him,  that  he  will  not  receive  them  here  nor  hereafter,  do  come 
in  their  place ;  hence  are  they  filled  with  anxieties  and  despondencies, 
under  which  it  is  impossible  they  should  have  any  clear  view  of  his 
glory. 


DIFFERENCE  BETWEEN  THE  FAITH  AND  SIGHT  OF  IT.  405 

I  know  that  ignorance,  atheism,  and  obstinate  security  in  sensual 
sins,  do  combine  to  despise  all  these  things.  But  it  is  no  new  thing 
in  the  world,  that  men  outwardly  professing  Christian  religion,  when 
they  find  gain  in  that  godliness,  should  speak  evil  of  the  things 
which  they  know  not,  and  corrupt  themselves  in  what  they  know 
naturally,  as  brute  beasts. 

2.  With  others  he  deals  after  another  manner.  By  various  means 
he  seduceth  them  into  a  careless  security,  wherein  they  promise  peace 
unto  themselves  without  any  diligent  search  into  these  things.  Hereon 
they  live  in  a  general  presumption  that  they  shall  be  saved  by  Christ, 
although  they  know  not  how.  This  makes  the  apostle  so  earnest  in 
pressing  the  duty  of  self-examination  on  all  Christians,  2  Cor.  xiii.  5, 
"  Examine  yourselves  whether  ye  be  in  the  faith ;  prove  your  own 
selves :  know  ye  not  your  own  selves,  how  that  Jesus  Christ  is  in  you, 
except  ye  be  reprobates  ?  "  The  rule  of  self-judging  prescribed  by 
him  is,  whether  Christ  be  in  us  or  no ;  and  in  us  he  cannot  be,  unless 
he  be  received  by  that  faith  wherewith  we  behold  his  glory.  For  by 
faith  we  receive  him,  and  by  faith  he  dweileth  in  our  hearts,  John 
L  12;  Eph.  iii.  17. 

This  is  the  principal  way  of  his  prevailing  in  the  world.  Multi- 
tudes by  his  seduction  live  in  great  security  under  the  utmost  neglect 
of  these  things.  Security  is  granted  to  be  an  evil  destructive  of  the 
souls  of  men ;  but  then  it  is  supposed  to  consist  only  in  impenitency 
for  great  and  open  sins :  but  to  be  neglective  of  endeavouring  an  ex- 
perience of  the  power  and  grace  of  the  gospel  in  our  own  souls,  under 
a  profession  of  religion,  is  no  less  destructive  and  pernicious  than 
impenitency  in  any  course  of  sin. 

These  and  the  like  obstructions  unto  faith  in  its  operations  being 
added  unto  its  own  imperfections,  are  another  cause  whence  our  view 
of  the  glory  of  Christ  in  this  world  is  weak  and  unsteady ;  so  that,  for 
the  most  part,  it  doth  but  transiently  affect  our  minds,  and  not  so  fully 
transform  them  into  his  likeness  as  otherwise  it  would. 

It  is  now  time  to  consider  that  sight  which  we  shall  have  of  the 
glory  of  Christ  in  heaven,  in  comparison  of  that  which  we  have  here 
below.  Now  this  is  equal,  stable,  always  the  same, — without  interrup- 
tion or  diversion.  And  this  is  evident,  both  in  the  causes  or  means 
of  it,  as  also  in  our  perfect  deliverance  from  every  thing  that  might  be 
a  hinderance  in  it,  or  an  obstruction  unto  it. 

1.  We  may  consider  the  state  of  our  minds  in  glory.  The  facul- 
ties of  our  souls  shall  then  be  made  perfect,  Heb.  xiL  23,  "  The  spirits 
of  just  men  made  perfect."  (1.)  Freed  from  all  the  clogs  of  the 
flesh,  and  all  its  influence  upon  them,  and  restraint  of  their  powers 
in  their  operations.  (2.)  Perfectly  purified  from  all  principles  of  in- 
Btabihty  and  variety, — of  all  inclinations  unto  things  sensual  and  car- 


406  THE  GLORY  OF  CHRIST. 

nal,  and  all  contrivances  of  self-preservation  or  advancement, — being  j 
wholly  transformed  into  the  image  of  God  in  spirituality  and  holi- 
ness. And  to  take  in  the  state  of  our  bodies  after  the  resurrection ; 
even  they  also,  in  all  their  powers  and  senses,  shall  be  made  entirely 
subservient  unto  the  most  spiritual  actings  of  our  minds  in  their  high- 
est elevation  by  the  light  of  glory.  Hereby  shall  we  be  enabled  and 
fitted  eternally  to  abide  in  the  contemplation  of  the  glory  of  Christ 
with  joy  and  satisfaction.  The  understanding  shall  be  always  per- 
fected with  the  vision  of  God,  and  the  affections  cleave  inseparably 
to  him  ; — which  is  blessedness. 

The  very  essential  faculties  of  our  souls,  in  that  way  and  manner 
of  working  which,  by  their  union  with  our  bodies,  they  are  confined 
unto,  are  not  able  to  comprehend  and  abide  constantly  in  the  con- 
templation of  this  glory.  So  that,  though  our  sight  of  it  here  be  dim 
and  imperfect,  and  the  proposal  of  it  obscure ;  yet,  from  the  weakness 
of  our  minds,  we  are  forced  sometimes  to  turn  aside  from  what  we  do 
discern,  as  we  do  our  bodily  eyes  from  the  beams  of  the  sun  when  it 
shines  in  its  brightness.  But  in  this  perfect  state  they  are  able  to 
behold  and  delight  in  this  glory  constantly  with  eternal  satisfaction. 

But  "  as  for  me,"  saith  David,  "  I  will  behold  thy  face  in  righteous- 
ness :  I  shall  be  satisfied,  when  I  awake,  with  thy  likeness,"  Ps.  xvii. 
15.  It  is  Christ  alone  who  is  the  likeness  and  image  of  God.  When 
"we  awake  in  the  other  world,  with  our  minds  purified  and  rectified, 
the  beholding  of  him  shall  be  always  satisfying  unto  us.  There  will 
"  be  then  no  satiety,  no  weariness,  no  indispositions ;  but  the  mind, 
being  made  perfect  in  all  its  faculties,  powers,  and  operations,  with 
respect  unto  its  utmost  end,  which  is  the  enjo3anent  of  God,  is  satis- 
fied in  the  beholding  of  him  for  evermore.  And  where  there  is  perfect 
satisfaction  without  satiety,  there  is  blessedness  for  ever.  So  the 
Holy  Spirit  affirms  of  the  four  living  creatures,  in  the  Revelation, 
"  They  rest  not  day  and  night,  saying,  Holy,  holy,  holy,  Lord  God 
Almighty,"  chap,  iv.  8.  They  are  continually  exercised  in  the  admi- 
ration and  praises  of  God  in  Christ  without  weariness  or  interruption. 
Herein  shall  we  be  made  like  unto  angels. 

2.  As  our  minds,  in  their  essential  powers  and  faculties,  shall  be 
enabled  to  comprehend  and  acquiesce  in  this  glory  of  Christ ;  so  the 
means  or  in,gtrument  of  the  beholding  of  it  is  much  more  excellent 
than  faith,  and  in  its  kind  absolutely  perfect ;  as  hath  in  part  been  be- 
fore declared.  This  is  vision  or  sight.  Here  we  walk  by  faith ;  there, 
by  sight.  And  this  sight  is  not  an  external  aid,  like  a  glass  helping 
the  weakness  of  the  visive  faculty  to  see  things  afar  off;  but  it  is  an 
internal  power,  or  an  act  of  the  internal  power  of  our  minds,  where- 
with they  are  endowed  in  a  glorified  state.  Hereby  we  shall  be  able 
to  "  see  him  face  to  face, — to  see  him  as  he  is/'  in  a  direct  comprehen- 


DIFFEEENCE  BETWEEN  THE  FAITH  AND  SIGHT  OF  IT.  407 

sion  of  his  glory ;  for  tliis  sight  or  visive  power  shall  be  given  us  for 
this  very  erid, — namely,  to  enable  us  so  to  do.  Hereunto  the  whole 
glory  of  Christ  is  clear,  perspicuous,  and  evident;  which  will  give  us 
eternal  acquiescency  therein.  Hence  shall  our  sight  of  the  glory  of 
Christ  be  invariable  and  always  the  same. 

3.  The  Lord  Christ  ^vill  never,  in  any  one  instance,  on  any  occa- 
sion, so  much  as  one  moment,  withdraw  himself  from  us,  or  eclipse 
the  jDroposal  and  manifestation  of  himself  unto  our  sight.  This  he 
doth  sometimes  in  this  life ;  and  it  is  needful  for  us  that  so  he  should 
do.  "  We  shall  ever  be  with  the  Lord,"  1  Thess.  iv.  17, — without 
end,  without  interruption.  This  is  the  centre  of  good  and  evil  as  to 
the  future  'different  states  of  men.  They  shall  be  for  ever.  Eternity 
makes  them  absolutely  good  on  the  one  hand,  and  absolutely  evil  on 
the  other.  To  be  in  hell  under  the  wrath  of  God  is  in  itself  the 
greatest  penal  evil ;  but  to  be  there  for  ever,  without  the  intermission 
of  misery  or  determination  of  time,  is  that  Avhich  renders  it  the  greatest 
evil  unto  them  who  shall  be  in  that  condition.  So  is  eternity  the  life 
of  future  blessedness.  "  We  shall  ever  be  with  the  Lord,"  without 
limitation  of  time,  without  interruption  of  enjoyment. 

There  are  no  vicissitudes  in  the  heavenly  state.  The  new  Jeru- 
salem hath  no  temple  in  it ;  "  for  the  Lord  God  Almighty  and  the 
Lamb  are  the  temple  thereof,"  E,ev.  xxi.  22.  There  is  no  need  of  in- 
stituted means  of  worship,  nor  of  ordinances  of  divine  service ;  for  we 
shall  need  neither  increase  of  grace  nor  excitations  unto  its  exercise; 
— the  constant,  immediate,  uninterrupted  enjoyment  of  God  and  the 
Lamb  supplieth  all.  And  it  hath  no  need  of  the  sun  nor  of  the  moon 
to  shine  in  it ;  for  the  glory  of  God  doth  enlighten  it,  and  the  Lamb 
is  the  light  thereof.  The  light  of  the  sun  is  excellent ;  howbeit  it  hath 
its  seasons; — after  it  hath  shone  in  its  brightest  lustre,  it  gives  place 
to  the  night  and  darkness.  So  is  the  light  of  the  moon  of  great  use 
in  the  night;  but  it  hath  its  seasons  also.  Such  is  the  light  we  have 
of  the  glory  of  God  and  the  Lamb  in  this  world.  Sometimes  it  is  as 
the  light  of  the  sun,  which,  under  the  Gospel,  is  sevenfold,  as  the  light 
of  seven  days  in  one  in  comparison  of  the  Law,  Isa.  xxx.  26; — some- 
times as  the  light  of  the  moon,  which  giveth  relief  in  the  night  of 
temptations  and  trials.  But  it  is  not  constant ;  we  are  under  a  vicis- 
situde of  light  and  darkness, — views  of  Christ,  and  a  loss  of  him.  But 
in  heaven  the  perpetual  presence  of  Christ  with  his  saints  makes  it 
always  one  noon  of  light  and  glory. 

4.  This  vision  is  not  in  the  least  liable  unto  any  weakenings  from 
internal  defects,  nor  any  assaults  from  temptations,  as  is  the  sight  of 
faith  in  this  life.  No  doubts  or  fears,  no  disturbing  darts  or  injec- 
tions, shall  there  have  any  place.  There  shall  no  habit,  no  quality, 
no  inclination  or  disposition  remain  in  our  souls,  but  what  shall  eter- 


408  THE  GLORY  OF  CHEIST. 

nally  lead  us  unto  the  contemplation  of  the  glory  of  Christ  with  de- 
light and  complacency.  Nor  will  there  be  any  defect  in  the  gTacious 
powers  of  our  souls,  as  unto  a  perpetual  exercise  of  them ;  and  as  to 
all  other  opposing  enemies,  we  shall  be  in  a  perpetual  triumph  over 
them,  1  Cor.  xv.  55-57.  The  mouth  of  iniquity  shall  be  stopped  for 
ever,  and  the  voice  of  the  self-avenger  shall  be  heard  no  more. 

Wherefore,  the  vision  which  we  shall  have  in  heaven  of  the  glory 
of  Christ  is  serene, — always  the  same,  always  new  and  indeficient, 
wherein  nothing  can  disturb  the  mind  in  the  most  perfect  operations 
of  a  blessed  life.  And  when  all  the  faculties  of  the  soul  can,  without 
any  internal  weakness  or  external  hinderances,  exercise  their  most  per- 
fect operations  on  the  most  perfect  object, — therein  lies  all  the  blessed- 
ness which  our  nature  is  capable  of 

Wherefore,  whenever  in  this  life  we  attain  any  comfortable,  refresh- 
ing view  of  the  glory  of  Christ,  by  the  exercise  of  faith  on  the  reve- 
lation of  it,  with  a  sense  of  our  intei'est  therein,  we  cannot  but  long 
after,  and  desire  to  come  unto,  this  more  perfect,  abidmg,  invariable 
aspect  of  it. 


CHAPTER  XIV. 

Other  Differences  between  our  Beholding  the  Glory  of  Christ  by  Faith  in  this 
AVorld  and  by  Sight  in  Heaven. 

Among  the  many  other  differences  which  might  be  insisted  on  (al- 
though the  gi'eatest  of  them  are  unto  us  at  present  absolutely  incom- 
prehensible, and  so  not  to  be  inquired  into),  I  shall  name  two  only, 
and  so  put  a  close  to  this  Discourse. 

I.  In  the  view  which  we  have  here  of  the  glory  of  Christ  by  faith, 
we  gather  things,  as  it  were,  one  by  one,  in  several  parts  and  parcels, 
out  of  the  Scripture ;  and  comparing  them  together  in  our  minds, 
they  become  the  object  of  our  present  sight, — which  is  our  spiritual 
comprehension  of  the  things  themselves.  We  have  no  proposal  of 
the  glory  of  Christ  unto  us  by  vision  or  illustrious  appearance  of  his 
person,  as  Isaiah  had  of  old,  chap.  vL  1-4 ;  or  as  John  had  in  the  Re- 
velation, chap.  i.  1 3-1 6.  We  need  it  not ; — it  would  be  of  no  advan- 
tage unto  us.  For  as  unto  the  assurance  of  our  faith,  we  have  a  word 
of  prophecy  more  useful  unto  us  than  a  voice  from  heaven,  2  Peter 
L  1 7-19.  And  of  those  who  received  such  visions,  though  of  eminent 
use  unto  the  church,  yet  as  unio  memselves,  one  of  them  cried  out, 
"Woe  is  me!  I  am  undone;"  and  the  other  "  fell  as  dead  at  his  feet." 
We  are  not  able  in  this  life  to  bear  such  glorious  representations  of 
liim,  unto  our  edification. 


DIFFERENCE  BETWEEN  THE  FAITH  AND  SIGHT  OF  IT.  409 

And  as  we  have  no  such  external  proposals  of  his  glory  unto  us  in 
visions,  so  neither  have  we  any  new  revelations  of  him  by  immediate 
inspiration.  We  can  see  nothing  of  it,  know  nothing  of  it,  but  what 
is  proposed  unto  us  in  the  Scripture,  and  that  as  it  is  proposed.  Nor 
doth  the  Scripture  itself,  in  any  one  place,  make  an  entire  proposal 
of  the  glory  of  Christ,  with  all  that  belongs  unto  it ;  nor  is  it  capable 
of  so  doing,  nor  can  there  be  any  such  representation  of  it  unto  our 
capacity  on  this  side  heaven.  If  all  the  light  of  the  heavenly  lumi- 
naries had  been  contracted  into  one,  it  would  have  been  destructive, 
not  useful,  to  our  sight ;  but  being  by  divine  wisdom  distributed  into 
sun,  moon,  and  stars,  each  giving  out  his  own  proportion,  it  is  suited 
to  declare  the  glory  of  God  and  to  enlighten  the  world.  So,  if  the 
whole  revelation  of  the  glory  of  Christ,  and  all  that  belongs  unto  it, 
had  been  committed  into  one  series  and  contexture  of  words,  it  vs^ould 
have  overwhelmed  our  minds  rather  than  enlightened  us.  Where- 
fore God  hath  distributed  the  light  of  it  through  the  whole  hrma- 
ment  of  the  books  of  the  Old  and  New  Testament ;  whence  it  com- 
municates itself,  by  various  parts  and  degrees,  unto  the  proper  use  of 
the  church.  In  one  place  we  have  a  description  of  his  person,  and 
the  glory  of  it ;  sometimes  in  words  plain  and  proper,  and  sometimes 
in  great  variety  of  allegories,  conveying  a  heavenly  sense  of  things 
unto  the  minds  of  them  that  do  believe ; — in  others,  of  his  love  and 
condescension  in  his  office,  and  his  glory  therein.  His  humiliation, 
exaltation,  and  power,  are  in  like  manner  in  sundry  places  repre- 
sented unto  us.  And  as  one  star  differeth  from  another  in  glory,  so 
it  was  one  way  whereby  God  represented  the  glory  of  Christ  in  tj^es 
and  shadows  under  the  Old  Testament,  and  another  wherein  it  is  de- 
clared in  the  New.  Illustrious  testimonies  unto  all  these  things  are 
planted  up  and  down  in  the  Scripture,  which  we  may  collect  as  choice 
flowers  in  the  paradise  of  God,  for  the  object  of  our  faith  and  sight 
thereby. 

So  the  spouse  in  the  Canticles  considered  every  part  of  the  person 
and  grace  of  Christ  distinctly  l)y  itself,  and  from  them  all  concludes 
that  "he  is  altogether  lovely,"  chap.  v.  10-1 G.  So  ought  we  to  do 
in  our  study  of  the  Scripture,  to  find  out  the  revelation  of  the  glory 
of  Christ  which  is  made  therein,  as  did  the  prophets  of  old,  as  unto 
what  they  themselves  received  by  immediate  inspiration.  They 
"  searched  diligently  what  the  Spirit  of  Christ  which  was  in  them  did 
signify,  when  it  testified  beforehand  the  sufferings  of  Christ,  and  the 
glory  that  should  follow,"  1  Peter  i.  11.  But  tliis  seeing  of  Christ 
by  parts  in  the  revelation  of  him  is  one  cause  why  we  see  him  here 
but  in  part. 

Some  suppose  that  by  chopping,  and  painting,  and  gilding,  they 
can  make  an  image  of  Christ  that  shall  perfectly  represent  him  to 


410  THE  GLORY  OF  CHRIST. 

their  senses  and  carnal  affections  from  liead  to  foot.  But  they  "  feed 
on  aslies,"  and  have  "  a  lie  in  their  right  hand."  Jesus  Christ  is  evi- 
dently crucified  before  our  eyes  in  the  Scripture,  Gal.  iii.  1.  So  also 
is  he  evidently  exalted  and  glorified  therein.  And  it  is  the  wisdom 
of  faith  to  gather  into  one  those  parcelled  descriptions  that  are  given 
of  him,  that  they  may  be  the  object  of  its  view  and  contemplation. 

In  the  vision  which  we  shall  have  above,  the  whole  glory  of  Christ 
will  be  at  once  and  always  represented  unto  us;  and  we  shall  be 
enabled  in  one  act  of  the  light  of  glory  to  comprehend  it.  Here,  in- 
deed, we  are  at  a  loss  ; — our  minds  and  understandings  fail  us  in  their 
contemplations.  It  will  not  yet  enter  into  our  hearts  to  conceive  what 
is  the  beauty,  what  is  the  glory  of  this  complete  representation  of 
Christ  unto  us.  To  have  at  once  all  the  glory  of  what  he  is,  what  he 
was  in  his  outward  state  and  condition,  what  he  did  and  suffered, 
what  he  is  exalted  unto, — his  love  and  condescension,  his  mystical 
union  with  the  church,  and  the  communication  of  himself  unto  it, 
with  the  recapitulation  of  all  things  in  him, — and  the  glory  of  God, 
even  the  Father,  in  his  wisdom,  righteousness,  grace,  love,  goodness, 
power,  shining  forth  eternally  in  him,  in  what  he  is,  hath  done,  and 
doth, — all  presented  unto  us  in  one  view,  all  comprehended  by  us  at 
once,  is  that  which  at  present  we  cannot  conceive.  We  can  long  for 
it,  pant  after  it,  and  have  some  foretastes  of  it, — namely,  of  that  state 
and  season  wherein  our  whole  souls,  in  all  their  powers  and  faculties, 
shall  constantly,  inseparably,  eternally  cleave  by  love  unto  whole 
Christ,  in  the  sight  of  the  glory  of  his  person  and  grace,  until  they 
are  watered,  dissolved,  and  inebriated  in  the  waters  of  life  and  the 
rivers  of  pleasure  that  are  above  for  evermore.  So  must  we  speak  of 
the  things  which  we  admire,  which  we  adore,  which  we  love,  which 
v/e  long  for,  which  we  have  some  foretastes  of  in  sweetness  ineffable, 
which  yet  we  cannot  comprehend. 

These  are  some  few  of  those  things  whence  ariseth  the  difference 
between  that  view  which  we  have  here  of  the  glory  of  Christ,  and 
that  which  is  reserved  for  heaven, — namely,  such  as  are  taken  from 
the  difference  between  the  means  or  instruments  of  the  one  and  the 
other,  faith  and  sight. 

II.  In  the  last  place,  the  great  difference  between  them  consists 
in,  and  is  manifested  by,  their  effects.  Hereof  I  shall  give  some  few 
instances,  and  close  this.  Discourse. 

First,  The  vision  which  we  shall  have  of  the  glory  of  Christ  in 
heaven,  and  of  the  glory  of  the  immense  God  in  him,  is  perfectly  and 
absolutely  transforming.  It  doth  change  us  wholly  into  the  image 
of  Christ.  When  we  shall  see  him,  we  shall  be  as  he  is ;  we  shall  be 
like  him,  because  we  shall  see  him,  1  John  iii.  2.  But  although  the 
closing,  perfecting  act  of  this  transformation  be  an  act  of  sight,  or  the 


DIFFEKENCE  BETWEEN  THE  FAITH  AND  SIGHT  OF  IT.  411 

sight  of  glory,  yet  there  are  many  things  towards  it,  or  degrees  in  it, 
which  we  may  here  take  notice  of  in  our  way. 

1.  The  soul,  upon  its  departure  from  the  body,  is  immediately 
freed  from  all  the  weakness,  disability,  darkness,  uncertainties,  and 
fears,  which  were  impressed  on  it  from  the  flesh,  wherewith  it  was 
in  the  strictest  union.  The  image  of  the  first  Adam  as  fallen  is  then 
abolished.  Yea,  it  is  not  only  freed  from  all  irregular,  sinful  distem- 
pers cleaving  to  our  nature  as  corrupted,  but  from  all  those  sinless 
grievances  and  infirmities  which  belong  unto  the  original  constitution 
of  it.  This  necessarily  ensues  on  the  dissolution  of  the  person  in 
order  unto  a  blessed  state.  The  first  entrance  by  mortality  into  im- 
mortality, is  a  step  towards  glory  The  ease  which  a  blessed  soul 
finds  in  a  deliverance  from  this  encumbrance,  is  a  door  of  entrance 
into  eternal  rest.  Such  a  change  is  made  in  that  which  in  itself  is 
the  centre  of  all  evil, — namely,  death, — that  it  is  made  a  means  of 
freeing  us  from  all  the  remainders  of  what  is  evil. 

For  this  doth  not  follow  absolutely  on  the  nature  of  the  thing  it- 
self. A  mere  dissolution  of  our  natures  can  bring  no  advantage  with 
it,  especially  as  it  is  a  part  of  the  curse.  But  it  is  from  the  sanctifi- 
eation  of  it  by  the  death  of  Christ.  Hereby  that  which  was  God's 
ordinance  for  the  infliction  of  judgment,  becomes  an  effectual  means 
for  the  communication  of  mercy,  1  Cor.  xv.  22,  54.  It  is  by  vktue 
of  the  death  of  Christ  alone,  that  the  souls  of  believers  are  freed  by 
death  from  all  impressions  of  sin,  infirmity,  and  evils,  which  they 
have  had  from  the  flesh ;  which  were  their  burden,  under  which  they 
groaned  all  their  days.  No  man  knows  in  any  measure  the  excellency 
of  this  privilege,  and  the  dawnings  of  glory  which  are  in  it,  who  hath 
not  been  wearied,  and  even  worn  out,  through  long  conflicting  with 
the  body  of  death.  The  soul  hereon  being  freed  from  all  annoyances, 
all  impressions  from  the  flesh,  is  expedite  and  enlarged  unto  the  exer- 
cise of  all  its  gracious  faculties,  as  we  shall  see  immediately. 

With  wicked  men  it  is  not  so.  Death  unto  them  is  a  curse ;  and 
the  curse  is  the  means  of  the  conveyance  of  all  evil,  and  not  deliver- 
ance from  any.  Wherein  they  have  been  warmed  and  refreshed  by 
the  influences  of  the  flesh,  they  shall  be  deprived  of  it.  But  their 
souls  in  their  separate  state,  are  perpetually  harassed  with  all  the 
disquieting  passions  which  have  been  impressed  on  their  minds  by 
their  corrupt  fleshly  lusts.  In  vain  do  such  persons  look  for  relief 
by  death.  If  there  be  any  thing  remaining  of  present  good  and  use- 
fulness to  them,  they  shall  be  deprived  of  it.  And  their  freedom  for 
a  season  from  bodily  pains  will  no  way  lie  in  the  balance  against  that 
confluence  of  evils  which  death  will  let  in  upon  them. 

2.  The  "  spirits  of  just  men,"  being  freed  by  death  from  the  clog 
of  the  flesh,  not  yet  refined, — all  the  faculties  of  their  souls,  and  all 


412  THE  GLORY  OF  CHRIST. 

the  graces  In  them,  as  faith,  love,  and  delight,  are  immediately  set  at 
liberty,  enabled  constantly  to  exercise  themselves  on  God  in  Christ. 
The  end  for  which  they  were  created,  for  which  our  nature  was  en- 
dowed with  them,  was.  that  we  might  adhere  unto  God  by  them, 
and  come  unto  the  enjoyment  of  him.  Being  now  freed  wholly  from 
all  that  im  potency,  perverseness,  and  disability  unto  this  end,  with 
all  the  effects  of  them,  which  came  upon  them  by  the  fall ;  they  are 
carried  with  a  full  stream  towards  God,  cleaving  unto  him  with  the 
most  intense  embraces.  And  all  their  actings  towards  God  shall  be 
natural,  with  facility,  joy,  delight,  and  complacency.  We  know  not 
yet  the  excellency  of  the  operations  of  our  souls  in  divine  things, 
when  disburdened  of  their  present  weight  of  the  Hesh.  And  this  is 
a  second  step  towards  the  consummation  of  glory.     For, — 

In  the  resurrection  of  the  hody,  upon  its  full  redemption,  it  shall 
be  so  purified,  sanctified,  glorified,  as  to  give  no  obstruction  unto  the 
soul  in  its  operations,  but  be  a  blessed  organ  for  its  highest  and  most 
spiritual  actings.  The  body  shall  never  more  be  a  trouble,  a  burden 
unto  the  soul,  but  an  assistant  in  its  operations,  and  participant  of  its 
blessedness.  Our  eyes  were  made  to  see  our  Redeemer,  and  our 
other  senses  to  receive  impressions  from  him,  according  unto  their 
capacity.  As  the  bodies  of  wicked  men  shall  be  restored  unto  them 
to  increase  and  complete  their  misery  in  their  sufferings ;  so  shall  the 
bodies  of  the  just  be  restored  unto  them,  to  heighten  and  consummate 
their  blessedness. 

3.  These  things  are  preparatory  unto  glory.  The  complete  com- 
munication of  it  is  by  the  infusion  of  a  new  heavenly  light  into  the 
mind,  enabling  us  to  see  the  Lord  Christ  as  he  is.  The  soul  shall  not 
be  brought  into  the  immediate  presence  of  Christ  without  a  new 
power,  to  behold  him  and  the  immediate  representation  of  his  glory. 
Faith  now  doth  cease,  as  unto  the  manner  of  its  operation  in  this  hfe, 
whilst  we  are  absent  from  Christ.  This  light  of  glory  succeeds  into 
its  room,  fitted  for  that  state  and  all  the  ends  of  it,  as  faith  is  for  that 
which  is  present.     And, — 

4.  In  the  first  operation  of  this  light  of  glory,  believers  shall  so 
behold  the  glory  of  Christ,  and  the  glory  of  God  in  him,  as  that  there- 
with and  thereby  they  shall  be  immediately  and  universally  changed 
into  his  likeness.  They  shall  be  as  he  is,  when  they  shall  see  him  as 
he  is.  There  is  no  growth  in  glory,  as  to  parts; — there  may  be  as  to 
degrees.  Additions  may  be  outwardly  made  unto  what  is  at  first  re- 
ceived as  by  the  resurrection  of  the  body ;  but  the  internal  light  of 
glory  and  its  transforming  efficacy  is  capable  of  no  degrees,  though 
new  revelations  may  be  made  unto  it  unto  eternity.  For  the  infinite 
fountain  of  Hfe,  and  light,  and  goodness,  can  never  be  fathomed,  much 
less  exhausted.     And  what  God  spake  on  the  entrance  of  sin,  by  the 


DIFFERENCE  BETWEEN  THE  FAITH  x\.ND  SIGHT  OF  IT.  413 

way  of  contempt  and  reproach,  "  Beliold,  the  man  is  become  like  one 
of  us ! "  upbraiding  him  with  what  he  had  foolishly  designed ; — on  the 
accomplishment  of  the  work  of  his  grace,  he  says  in  love  and  infinite 
goodness,  "  Man  is  become  like  one  of  us,"  in  the  perfect  restoration 
of  our  image  in  him.     This  is  the  first  effect  of  the  light  of  glory. 

Faith  also,  in  beholding  the  glory  of  Christ  in  this  life,  is  accom- 
panied with  a  transforming  efficacy,  as  the  apostle  expressly  declares, 
2  Cor.  iii.  18.  It  is  the  principle  from  whence,  and  the  instrumental 
cause  whereby,  all  spiritual  change  is  wrought  in  us  in  this  life;  but 
the  work  of  it  is  imperfect ; — first,  because  it  is  gradual,  and  then  be- 
cause it  is  partial. 

(1.)  As  unto  the  manner  of  its  operation,  it  is  gradual,  and  dSth 
not  at  once  transform  us  into  the  image  of  Christ ;  yea,  the  degrees 
of  its  progress  therein  are  unto  us  for  the  most  part  imperceptible. 
It  requires  much  spiritual  wisdom  and  observation  to  obtain  an  experi- 
ence of  them  in  our  own  souls.  "  The  inward  man  is  renewed  day 
by  day,"  whilst  we  behold  these  invisible  things,  2  Cor.  iv.  16-18. 
But  how? — even  as  the  outward  man  decays  by  age,  which  is  by  insen- 
sible degrees  and  alterations.  Such  is  the  transformation  which  we 
have  by  faith,  in  its  present  view  of  the  glory  of  Christ.  And  accord- 
ing to  our  experience  of  its  efficacy  herein,  is  our  evidence  of  its  truth 
and  reality  in  the  beholding  of  him.  No  man  can  have  the  least 
gi'ound  of  assurance  that  he  hath  seen  Christ  and  his  glory  by  faith, 
without  some  effects  of  it  in  changing  him  into  his  likeness.  For  as 
on  the  touch  of  his  gannent  by  the  woman  in  the  Gospel,  virtue  went 
out  from  him  to  heal  her  infirmity ;  so  upon  this  view  of  faith,  an  in- 
fluence of  transforming  power  will  proceed  fi:om  Christ  unto  the  soul. 

(2.)  As  unto  the  event,  it  is  but  partial.  It  doth  not  bring  this 
work  unto  perfection.  The  change  wrouglit  by  it  is  indeed  great  and 
glorious;  or,  as  the  apostle  speaks,  it  is  "from  gloiy  to  glory,"  in 
a  progress  of  glorious  grace :  but  absolute  perfection  is  resented  for 
vision.  As  to  divine  worship,  perfection  was  not  by  the  law.  It 
did  many  things  preparatory  unto  the  revelation  of  the  will  of  God 
concerning  it;  but  it  "made  nothincc  perfect:"  so  absolute  perfection 
in  holiness,  and  the  restoration  of  the  image  of  God,  is  not  by  the 
Gospel,  is  not  by  faith ; — however,  it  gives  us  many  preparatory  de- 
grees unto  it,  as  the  apostle  fully  declares,  Phil.  iii.  10-14. 

Secondly,  Vision  is  beatifical,  as  it  is  commonly  called,  and  that 
not  amiss.  It  gives  perfect  rest  and  blessedness  unto  them  in  whom 
it  is.     This  may  be  a  little  opened  in  the  ensuing  observations. 

1.  There  are  continual  operations  of  God  in  Christ  in  the  souls  of 
them  that  are  glorified,  and  communications  from  him  unto  them. 
For  all  creatures  must  eternally  live,  even  in  heaven,  in  dependence 
on  Him  who  is  the  eternal  fountain  of  being,  life,  goodness,  and  blessed- 


414  THE  GLORY  OF  CHRIST. 

ness  unto  all.  As  we  cannot  subsist  one  moment  in  our  beings,  lives, 
souls,  bodies,  the  inward  or  outward  man,  without  the  continual  act- 
ings of  divine  power  in  us,  and  towards  us;  so  in  the  glorified  state 
our  all  shall  depend  eternally  on  divine  power  and  goodness,  commu- 
nicating themselves  unto  us,  for  all  the  ends  of  our  blessed  subsistence 
in  heaven. 

2.  What  is  the  way  and  manner  of  these  communications,  we 
cannot  comprehend.  We  cannot,  indeed,  fully  understand  the  nature 
and  way  of  his  spiritual  communications  unto  us  in  this  life.  We 
know  these  things  by  their  signs,  their  outward  means,  and  princi- 
pally by  the  effects  they  produce  in  the  real  change  of  our  natures ; 
but  in  themselves  we  see  but  little  of  them.  "  The  wind  bloweth 
where  it  listeth,  and  we  hear  the  sound  thereof,  but  we  know  not 
whence  it  cometh,  and  whither  it  goeth ;  so  is  every  one  that  is  bom 
of  the  Spirit,"  John  iii.  8.  All  God's  real  operations  in  heaven  and 
earth  are  incomprehensible,  as  being  acts  of  infinite  power;  and  we 
cannot  search  them  out  unto  perfection. 

3.  All  communications  from  the  Divine  Being  and  infinite  ful- 
ness in  heaven  unto  glorified  saints,  are  in  and  through  Christ  Jesus, 
who  shall  for  ever  be  the  medium  of  communication  between  God 
and  the  church,  even  in  glory.  All  things  being  gathered  into  one 
head  in  him,  even  things  in  heaven,  and  things  in  earth, — that  head 
being  in  immediate  dependence  on  God, — this  order  shall  never  be 
dissolved,  Eph.  i.  10,  11;  1  Cor.  iii.  23.  And  on  these  communica- 
tions from  God  through  Christ  depends  entirely  our  continuance  in 
a  state  of  blessedness  and  glory.  We  shall  no  more  be  self-subsistent 
in  glory  than  we  are  in  nature  or  grace. 

4.  The  way  on  our  part  whereby  we  shall  receive  these  communi- 
cations from  God  by  Christ,  which  are  the  eternal  springs  of  life, 
peace,  joy,  and  blessedness,  is  this  vision  the  sight  whereof  we  speak. 
For,  as  it  is  expressly  assigned  thereunto  in  the  Scripture,  so  whereas 
it  contains  the  perfect  operation  of  our  minds  and  souls  in  a  perfect 
state,  on  the  most  perfect  object,  it  is  the  only  means  of  our  blessed- 
ness. And  this  is  the  true  cause  whence  there  neither  is  nor  can 
be  any  satiety  or  weariness  in  heaven,  in  the  eternal  contemplation 
of  the  same  glory.  For  not  only  the  object  of  our  sight  is  absolutely 
infinite,  which  can  never  be  searched  unto  the  bottom,  yea,  is  per- 
petually new  unto  a  finite  understanding;  but  our  subjective  blessed- 
ness consisting  in  continual  fresh  communications  from  the  iufinite 
fulness  of  the  divine  nature,  derived  unto  us  through  vision,  is  always 
new,  and  always  will  be  so  to  eternity.  Herein  shall  all  the  saints 
of  God  drink  of  the  rivers  of  pleasure  that  are  at  his  right  hand,  be 
satisfied  with  his  likeness,  and  refresh  themselves  in  the  eternal 
springs  of  life,  light,  and  joy  for  evermore. 


DIFFERENCE  BETWEEN  THE  FAITH  AND  SIGHT  OF  IT.  415 

This  effect, — that  view,  whicli  we  have  by  faith  of  the  glory  of 
Christ  in  this  world,  doth  not  produce.  It  is  sanctifying,  not  glori- 
fying. The  best  of  saints  are  far  from  a  perfect  or  glorified  state  in 
this  life ;  and  that  not  only  on  the  account  of  the  outward  evils  which 
in  their  persons  they  are  exposed  unto,  but  also  of  the  weakness  and 
imperfection  of  their  inward  state  in  grace.  Yet  we  may  obseiTe 
some  things  unto  the  honour  of  faith  in  them  who  have  received  it. 
As, — 

(].)  In  its  due  exercise  on  Christ,  it  will  give  unto  the  souls  ot 
believers  some  previous  participation  of  future  glory,  working  in 
them  dispositions  unto,  and  preparation  for,  the  enjoyment  of  it. 

(2.)  There  is  no  glory,  no  peace,  no  joy,  no  satisfaction  in  this 
world,  to  be  compared  with  what  we  receive  by  that  iveak  and  im- 
perfect  mew  which  we  have  of  the  glory  of  Christ  by  faith ;  yea,  all 
the  joys  of  the  world  are  a  thing  of  nought  in  comparison  of  what 
we  so  receive. 

(3.)  It  is  sufficient  to  give  us  such  a  perception,  such  Sk  foretaste 
of  future  blessedness  in  the  enjoyment  of  Christ,  as  may  continually 
stir  us  up  to  breathe  and  pant  after  it.     But  it  is  not  beatifical. 

Other  differences  of  an  alike  nature  between  our  beholding  of  the 
glory  of  Christ  in  this  life  by  faith,  and  that  vision  of  it  which  is  re- 
served for  heaven,  might  be  insisted  on;  but  I  shall  proceed  no 
farther.  There  is  nothing  farther  for  us  to  do  herein  but  that  now 
and  always  we  shut  up  all  our  meditations  concerning  it  with  the 
deepest  self-abasement,  out  of  a  sense  of  our  unworthiness  and  in- 
sufficiency to  comprehend  those  things,  admiration  of  that  excellent 
glory  which  we  cannot  comprehend,  and  vehement  longings  for  that 
season  when  we  shall  see  him  as  he  is,  be  ever  with  him,  and  know 
\\\v(\  even  as  we  are  known. 


END  OF  PART  I. 


I 


MEDITATIONS  AND  DISCOUESES 


CONCERNING 


THE    GLORY   OF   CHRISTj 


APPLIED  UNTO 


UNCONVERTED  SINNERS 


SAINTS  UNDER  SPIRITUAL  DECAYS. 


IN  TWO  CHAPTERS.  FROM  JOHN  XVII.  31. 


OETGINAL   PREFACE. 


To  THE  Reader. 
The  design  of  this  preface  is  not  to  commend  either  the  author  cr  the  matter 
contained  in  this  little  book.  Let  every  reader  do  as  he  finds  cause.  Nor  need 
any  assurance  be  given  that  Dr  Owen  was  the  author,  to  any  who  have  conversed 
with  his  writings,  and  will  be  at  the  pains  to  read  this  over.  It  is,  indeed,  his  ap- 
plication of  the  former  Discourses  upon  this  subject,  printed  in  the  year  1684.  But 
the  reason  why  it  was  not  then  added  (the  omission  whereof  rendered  that  book 
imperfect  to  judicious  readers)  seems  necessary  to  be  given.  Had  it  pleased  God 
he  had  Uved  a  little  longer,  it  would  have  come  out  as  perfect  as  his  other  works. 
But  there  being  no  more  transcribed  in  his  lifetime  than  what  was  then  printed, 
and  that  published  soon  after  his  death,  these  two  chapters,  Avrote  only  with  his 
own  hand,  were  found  too  late  to  be  then  added.  They  are  therefore  now  printed 
to  complete  those  Discourses.  And  it  is  presumed,  that  as  no  serious  (rfcristian  who 
reads  this  will  be  satisfied  without  the  other  also,  so  all  who  prize  the  former  will 
be  glad  of  the  opportunity  to  add  this  thereunto.* 

•  The  Discourses  that  follow  were  first  printed  in  1691,  eight  years  after  the  death  of  Dr  Owen. 
This  circumstance  may  explain  the  absence  of  the  Italics,  of  which  he  generally  made  free  use  in 
all  his  publications. — £>. 


PART  II. 


MEDITATIONS  AND  DISCOURSES 


CONCERNING 


THE   GLORY    OF    CHRIST. 


CHAPTER  I. 

Application  of  the  foregoing  Meditations  concerning  the  Glory  of  Christ :  First, 
in  an  Exhortation  unto  such  as  are  not  yet  Partakers  of  Him. 

That  whicli  remains  is,  to  make  some  application  of  the  glorious 
truth  insisted  on  unto  the  souls  of  them  that  are  concerned;  and 
what  I  have  to  offer  unto  that  end  I  shall  distribute  under  two  heads. 
The  first  shall  be  with  respect  unto  them  who  are  yet  strangers  from 
this  holy  and  glorious  One, — who  are  not  yet  made  partakers  of  him, 
nor  have  any  especial  interest  in  him.  And  the  second  shall  be 
directed  unto  believers,  as  a  guide  and  assistance  unto  their  recovery 
from  spiritual  decays,  and  the  revival  of  a  spring  of  vigorous  grace, 
holiness,  and  obedience  in  them. 

For  the  first  of  these,  although  it  seems  not  directly  to  lie  in  our 
way,  yet  is  it  suited  unto  the  method  of  the  Gospel,  that  wherever 
there  is  a  declaration  of  the  excellencies  of  Christ,  in  his  person,  grace, 
or  office,  it  should  be  accompanied  with  an  invitation  and  exhortation 
unto  sinners  to  come  unto  him.  This  method  he  himself  first  made 
use  of.  Matt.  xL  27-30;  John  vii.  37,  38,  and  consecrated  it  unto  our 
use  also.  Besides,  it  is  necessary  from  the  nature  of  the  things  them- 
selves ;  for  who  can  dwell  on  the  consideration  of  the  glory  of  Christ, 
being  called  therewith  to  the  declaration  of  it,  but  his  own  mind  will 
engage  him  to  invite  lost  sinners  unto  a  participation  of  him  ?  But  I 
shall  at  present  proceed  no  farther  in  this  exhortation,  but  only  unto 
the  proposal  of  some  of  those  considerations  which  may  prepare, 
incline,  and  dispose  their  minds  unto  a  closure  with  him  as  he  is 
tendered  in  the  Gospel.     As, — 

1.  Let  them  consider  well  what  is  their  present  state  with  respect 
VOL.  I.— 35 


420  EXHORTATION  TO  SUCH  AS  AEE 

unto  God  and  eternity.  This  Moses  wishetli  for  the  Israelites,  Deut. 
xxxii.  29,  "  Oh  that  they  Avere  wise,  that  they  understood  this,  that 
they  would  consider  their  latter  end  ! "  It  is  the  greatest  folly  in  the 
■world  to  leave  the  issues  of  these  things  unto  an  uncertain  hazard ;  and 
that  man  who  cannot  prevail  with  himself  strictly  to  examine  what 
is  his  state  and  condition  with  respect  unto  eternity,  doth  never  do 
any  good  nor  abstain  from  any  evil  in  a  due  manner.  Remember, 
therefore,  that  "  many  are  called,  but  few  are  chosen."  To  be  called, 
is  to  enjoy  all  the  outward  privileges  of  the  Gospel, — which  is  all  you 
unto  whom  I  speak  can  pretend  unto ;  yet  this  you  may  do  and  not 
be  chosen ; — even  among  those  unto  whom  the  word  is  preached, 
they  are  but  few  that  shall  be  saved.  In  the  distribution  made  by 
our  Lord  Jesus  Christ  of  the  hearers  of  the  word  into  four  sorts  of 
ground,  it  was  but  one  of  them  that  received  real  benefit  thereby ; 
and  if  our  congregations  are  no  better  than  were  his  hearers,  there  is 
not  above  a  fourth  part  of  them  that  will  be  saved, — it  may  be  a  far 
less  number; — and  is  it  not  strange  that  every  one  of  them  is  not 
jealous  over  himself  and  his  own  condition?  Many  herein  deceive 
themselves  until  they  fall  under  woful  surprisals.  And  this  is  repre- 
sented in  the  account  of  the  final  judgment;  for  the  generality  of 
those  who  have  professed  the  Gospel  are  introduced  as  complaining 
of  their  disappointments,  Matt.  xxv.  41-44  [10-12?].  For  what  is 
there  spoken  is  only  a  declaration  of  what  befell  them  here  in  the 
close  of  their  lives,  and  their  personal  judgment  thereon. 

2.  Take  heed  of  being  deluded  by  common  presumptions.  Most 
men  have  some  thoughts  in  general  about  what  their  state  is,  and 
what  it  will  be  in  the  issue ;  but  they  make  no  diligent  search  into 
this  matter,  because  a  number  of  common  presumptions  do  immedi- 
ately insinuate  themselves  into  their  minds  for  then-  relief;  and  they 
are  such  as  all  whose  force  and  efficacy  unto  this  end  lies  in  this,  that 
they  differ  from  others,  and  are  better  than  they ; — as  that  they  are 
Christians,  that  they  are  in  the  right  way  of  religion,  that  they  are 
partakers  of  the  outward  privileges  of  the  Gospel,  hearing  the  word, 
and  participating  of  the  sacraments  ; — that  they  have  light  and  con- 
victions, so  as  that  they  abstain  from  sin,  and  perform  duties  so  as 
others  do  not ;  and  the  like.  All  those  Avith  Avhom  it  is  not  so,  Avho 
are  behind  them  in  these  things,  they  judge  to  be  in  an  ill  state  and 
condition,  whence  they  entertain  good  hopes  concerning  themselves ; 
and  this  is  all  that  most  trust  unto.  It  is  not  my  present  business  to 
discourse  the  vanity  of  presumptions ; — it  hath  been  done  by  many. 
I  give  only  this  warning  in  general,  unto  those  who  have  the  least 
design  or  purpose  to  come  to  Christ,  and  to  be  made  partakers  of  him, 
that  they  put  no  trust  in  them,  that  they  rely  not  on  them ;  for  if 
they  do  so  they  will  eternally  deceive  their  souls.     This  was  a  great 


STRANGERS  TO  CHRIST.  421 

part  of  the  preparatory  ministry  of  Joliii  the  Baptist,  Matt.  iii.  .9, 
"  Think  not  to  say  within  yourselves,  We  have  Abraham  to  our 
father."  This  was  their  great  comprehensive  privilege,  containing  all 
the  outward  church  and  covenant  advantages.  These  they  rested  in 
and  trusted  to  unto  their  ruin ;  herein  he  designed  to  undeceive  them. 

3.  Consider  aright  what  it  is  to  live  and  die  without  an  interest 
ill  Christ,  without  a  participation  of  him.  Where  this  is  not  stated 
in  the  mind,  where  thoughts  of  it  are  not  continually  prevalent,  there 
can  be  no  one  step  taken  in  the  way  towards  him.  Unless  we  are 
thoroughly  convinced  that  without  him  we  are  in  a  state  of  apostasy 
from  God,  under  the  curse,  obnoxious  unto  eternal  wrath,  as  some 
of  the  worst  of  God's  enemies,  we  shall  never  flee  unto  him  for  refuge 
in  a  due  manner.  "  The  Avhole  have  no  need  of  a  physician,  but  the 
sick."  Christ  "  came  not  to  call  the  righteous,  but  sinners  to  repent- 
ance;" and  the  conviction  intended  is  the  principal  end  of  the  minis- 
try of  the  law.  The  miseries  of  this  state  have  been  the  subject  of 
innumerable  sermons  and  discourses;  but  there  is  a  geneial  misery 
in  the  whole,  that  few  take  themselves  to  be  concerned  therein,  or 
apply  these  things  unto  themselves.  Let  us  tell  men  of  it  a  thousand 
times,  yet  they  either  take  no  notice  of  it,  or  believe  it  not,  or  look 
on  it  as  that  which  belongs  unto  the  way  and  course  of  preaching, 
wherein  they  are  not  concerned.  These  things,  it  seems,  preachers 
must  say ;  and  they  may  believe  them  who  have  a  mind  thereunto. 
It  is  a  rare  thing  that  any  one  shall  as  much  as  say  unto  himself.  Is 
it  so  with  me  ?  And  if  we  now,  together  with  this  caution,  tell  the 
same  men  again,  that  whilst  they  are  uninterested  in  Christ,  not  in- 
grafted into  him  by  faith,  that  they  run  in  vain,  that  all  their  labour 
in  religion  is  lost,  that  their  duties  are  all  rejected,  that  they  are 
under  the  displeasure  and  curse  of  God,  that  their  end  is  eternal  de- 
struction,— which  are  all  unquestionably  certain, — yet  will  they  let 
all  these  things  pass  by  vdthout  any  farther  consideration. 

But  here  I  must  fix  with  them  unto  whom  I  speak  at  present, — ■• 
unless  there  be  a  full  conviction  in  them  of  the  woful,  deplorable 
condition  of  every  soul,  of  whatever  quality,  profession,  religion,  out- 
ward state  it  be,  who  is  not  yet  made  partaker  of  Christ,  all  that  I 
have  farther  to  add  will  be  of  no  signification.  Remember,  then, 
that  the  due  consideration  hereof  is  unto  you,  in  your  state,  your 
chiefest  concernment  in  this  world :  and  be  not  afraid  to  take  in  a 
full  and  deep  sense  of  it ;  for  if  you  are  really  delivered  from  it,  and 
have  good  evidence  thereof,  it  is  nothing  unto  you  but  matter  of 
eternal  praise  and  thanksgiving.  And  if  you  are  not  so,  it  is  highly 
necessary  that  your  minds  should  be  possessed  with  due  apprehension 
of  it.  The  work  of  this  conviction  is  the  first  effect  of  true  religion-; 
and  the  great  abuse  of  religion  in  the  world  is,  that  a  pretence  of  it 


422  EXHORTATION  TO  SUCH  AS  ARE 

deludes  the  minds  of  men  to  apprehend  that  it  is  not  necessary:  for 
to  be  of  this  or  that  rehgion, — of  this  or  that  way  in  religion, — is 
supposed  sufficient  to  secure  the  eternal  state  of  men,  though  they 
are  never  convinced  of  their  lost  estate  by  nature. 

4.  Hereon  consider  the  infinite  condescension  and  love  of  Christ, 
in  his  invitations  and  calls  of  you  to  come  unto  him  for  life,  deliver- 
ance, mercy,  grace,  peace,  and  eternal  salvation.  Multitudes  of  these 
invitations  and  calls  are  recorded  in  the  Scripture,  and  they  are  all 
of  them  filled  up  with  those  blessed  encouragements  which  divine 
wisdom  knows  to  be  suited  unto  lost,  convinced  sinners,  in  their  pre- 
sent state  and  condition.  It  were  a  blessed  contemplation,  to  dwell 
on  the  consideration  of  the  infinite  condescension,  grace,  and  love  of 
Christ,  in  his  invitations  of  sinners  to  come  unto  him  that  they  may 
be  saved, — of  that  mixture  of  wisdom  and  persuasive  grace  that  is 
in  them, — of  the  force  and  efficacy  of  the  pleading  and  argument 
that  they  are  accompanied  withal,  as  they  are  recorded  in  the  Scrip- 
ture ;  but  that  belongs  not  to  my  present  design.  This  I  shall  only 
say,  that  in  the  declaration  and  preaching  of  them,  Jesus  Christ  yet 
stands  before  sinners,  calling,  inviting,  encouraging  them  to  come 
unto  him. 

This  is  somewhat  of  the  word  which  he  now  speaks  unto  you :  Why 
will  ye  die?  why  will  ye  perish?  why  will  you  not  have  compassion 
on  your  own  souls?  Can  your  hearts  endure,  or  can  your  hands  be 
strong,  in  the  day  of  wrath  that  is  approaching?  It  is  but  a  little 
while  before  all  your  hopes,  your  reliefs,  and  presumptions  will  for- 
sake you,  and  leave  you  eternally  miserable.  Look  unto  me,  and  be 
saved; — come  unto  me,  and  I  will  ease  you  of  all  sins,  sorrows,  fears, 
burdens,  and  give  rest  unto  your  souls.  Come,  I  entreat  you ; — lay 
aside  all  procrastinations,  all  delays; — put  me  off  no  more; — eternity 
lies  at  the  door.  Cast  out  all  cursed,  self- deceiving  reserves; — do  not 
so  hate  me  as  that  you  will  rather  perish  than  accept  of  deliverance 
by  me. 

These  and  the  like  things  doth  the  Lord  Christ  continually  declare, 
proclaim,  plead,  and  urge  on  the  souls  of  sinners;  as  it  is  fully  de- 
clared, Prov.  i.  20-33,  He  doth  it  in  the  preaching  of  the  word,  as 
if  he  were  present  with  you,  stood  amongst  you,  and  spake  personally 
to  every  one  of  you.  And  because  this  would  not  suit  his  present 
state  of  glory,  he  hath  appointed  the  ministers  of  the  gospel  to  appear 
before  you,  and  to  deal  with  you  in  his  stead,  avowing  as  his  own 
the  invitations  that  are  given  you  in  his  name,  2  Cor.  v.  19,  20. 

Consider, therefore,  his  infinite  condescension, grace,  and  love  herein. 
Why  aU  this  towards  you?  Doth  he  stand  in  need  of  you?  Have 
you  deserved  it  at  his  hands?  Did  you  love  him  first?  Cannot  he 
be  happy  and  blessed  without  you?     Hath  he  any  design  upon  you, 


STRANGERS  TO  CHRIST.  423 

that  he  is  so  earnest  in  calling  you  unto  him?  Alas!  it  is  nothing 
but  the  overflowing  of  mercy,  compassion,  and  grace,  that  moves  and 
acts  him  herein.  Here  lies  the  entrance  of  innumerable  souls  into  a 
death  and  condemnation  far  more  severe  than  those  contained  in  the 
curse  of  the  law,  2  Cor.  ii.  15,  16.  In  the  contempt  of  this  infinite 
condescension  of  Christ  in  his  holy  invitation  of  sinners  to  himseK, 
hes  the  sting  and  poison  of  unbelief,  which  unavoidably  gives  over 
the  souls  of  men  unto  eternal  ruin.  And  who  shall  once  pity  them 
to  eternity  who  are  guilty  of  it?     Yea,  but, — 

5.  Perhaps,  if  you  should,  on  his  invitation,  begin  to  look  to  Him, 
and  resolve  to  come  to  him,  j^ou  are  greatly  afraid  that  when  it  comes 
to  the  trial  he  will  not  receive  you;  for  no  heart  can  conceive,  no 
tong-ue  can  express,  what  wretched,  vile,  and  provoking  sinners  you 
have  been.     That  the  Lord  Christ  will  receive  unto  him  such  as  we 
are,  we  have  no  hopes,  or  that  ever  we  shall  find  acceptance  with 
him.     I  say  it  is  not  amiss  when  persons  come  so  far  as  to  be  sen- 
sible of  what  discouragements  they  have  to  conflict  withal,  what  dif- 
ficulties lie  in  their  way,  and  what  objections  do  arise  against  them; 
for  the  most  do  perish  in  a  senseless  stupidity, — they  will  not  consider 
how  it  is  with  them,  what  is  required  of  them,  nor  how  it  will  be  in 
the  latter  end ; — they  doubt  not  but  that  either  they  do  believe  already, 
or  can  do  so  when  they  please.     But  when  any  come  so  far  as  to 
charge  the  failure  of  their  acceptance  with  Christ  on  their  own  un- 
worthiness,  and  so  are  discouraged  from  coming  unto  him,  there  are 
arguments  for  their  conviction  and  persuasion,  which  nothing  but  the 
devil  and  unbelief  can  defeat.     Wherefore,  that  which  is  now  pro- 
posed unto  consideration  in  answer  hereunto,  is  the  readiness  of  Christ 
to  receive  every  sinner,  be  he  who  or  what  he  will,  that  shall  come 
unto  him.     And  hereof  we  have  the  highest  evidences  that  divine 
wisdom  and  grace  can  give  unto  us.     This  is  the  language  of  the 
Gospel,  of  aU  that  the  Lord  Christ  did  or  suffered,  which  is  recorded 
therein; — this  is  the  divine  testimony  of  the  "  three  that  bear  record 
in  heaven,  the  Father,  the  Word,  and  the  Holy  Ghost ; "  and  of  the 
"  three  that  bear  witness  in  earth,  the  spirit,  the  water,  and  the 
blood : "  all  give  their  joint  testimony,  that  the  Lord  Christ  is  ready 
to  receive  all  sinners  that  come  to  him.     They  who  receive  not  this 
testimony  make  God  a  liar, — both  Father,  Son,  and  Spirit.     What- 
ever the  Lord  Christ  is  in  the  constitution  of  his  person, — in  the 
representation  of  the  Father, — in  his  office, — in  what  he  did  on  the 
earth, — in  what  he  doth  in  heaven, — proclaims  the  same  truth.     No- 
thing but  cursed  obstinacy  in  sin  and  unbelief  can  suggest  a  thought 
unto  our  minds  that  he  is  not  willing  to  receive  us  when  we  come 
unto  him.     Herein  we  are  to  bear  testimony  against  the  unbelief  of 
all  unto  whom  the  gospel  is  preached,  that  come  not  unto  him.     Un- 


424  EXHORTATION  TO  SUCH  AS  ARE 

belief  acting  itself  herein,  includes  a  contempt  of  the  wisdom  of  God, 
a  denial  of  his  truth  or  faithfulness,  an  impeachment  of  the  sincerity 
of  Christ  in  his  invitations,  making  hmi  a  deceiver,  and  will  issue  in 
an  express  hatred  of  his  person  and  office,  and  of  the  wisdom  of  God 
in  him.  Here,  then,  you  are  shut  up, — you  cannot  from  hence  take 
any  countenance  unto  your  unbelief 

6.  Consider  that  he  is  as  able  to  save  us  as  he  is  ready  and  willing 
to  receive  us.  The  testimonies  which  he  hath  given  us  unto  his 
goodness  and  love  are  uncontrollable;  and  none  dare  directly  to  call 
in  question  or  deny  his  power.  Generally,  this  is  taken  for  griinted 
by  all,  that  Christ  is  able  to  save  us  if  he  will ;  yea,  who  shall  ques- 
tion his  ability  to  save  us,  though  Ave  live  in  sin  and  unbelief  ?  And 
many  expect  that  he  will  do  so,  because  they  believe  he  can  if  he 
will.  But  indeed  Christ  hath  no  such  power,  no  such  ability:  he 
cannot  save  unbelieving,  impenitent  sinners;  for  this  cannot  be  done 
without  denying  himself,  acting  contrary  to  his  word,  and  destroying 
his  own  glory.  Let  none  j)lease  themselves  with  such  vain  imagina- 
tions. Christ  is  able  to  save  all  them,  and  only  them,  who  come  to 
God  by  him.  Whilst  you  live  in  sin  and  unbelief,  Christ  himself 
cannot  save  you;  but  when  it  comes  to  the  trial  in  particular,  some 
are  apt  to  think,  that  although  they  will  not  conclude  that  Cliris't 
cannot  save  them,  yet  they  do,  on  various  accounts,  that  they  cannot 
be  saved  by  him.  This,  therefore,  we  also  give  testimony  unto  in  our 
exhortation  to  come  unto  him, — namiely,  that  his  power  to  save  those 
that  shall  comply  with  his  call  is  sovereign,  uncontrollable,  almighty, 
^ — that  nothing  can  stand  in  the  way  of  All  things  in  heaven  and  earth 
are  committed  unto  him; — all  power  is  his; — and  he  will  use  it  unto 
this  end, — namely,  the  assured  salvation  of  all  that  come  unto  him. 

7.  Consider  greatly  what  hath  been  spoken  of  the  representation 
of  God,  and  all  the  holy  properties  of  his  nature,  in  him.  Nothing 
can  possibly  give  us  more  encouragement  to  come  unto  him ;  for  we 
have  manifested  that  God,  Avho  is  infinitely  wise  and  glorious,  hath 
designed  to  exert  all  the  holy  properties  of  his  nature — his  mercy,  love, 
gi'ace,  goodness,  righteousness,  wisdom,  and  power — in  him,  in  and 
unto  the  salvation  of  them  that  do  believe.  Whoever,  therefore,  comes 
unto  Christ  by  faith  on  this  representation  of  the  glory  of  God  in  him, 
he  ascribes  and  gives  unto  God  all  that  glory  and  honour  which  he 
aimeth  at  from  his  creatures;  and  we  can  do  nothmg  wherewith  he  is 
pleased  equal  unto  it.  Every  poor  soul  that  comes  by  faith  unto 
Christ,  gives  unto  God  all  that  glory  which  it  is  his  design  to  mani- 
fest and  be  exalted  in ; — and  Avhat  can  we  do  more  ?  There  is  more 
glory  given  unto  God  by  coming  unto  Christ  in  believing,  than  in 
keeping  the  whole  law;  inasmvich  as  he  hath  more  eminently  mani- 
fested the  holy  properties  of  his  nature  in  tlie  way  of  salvation  by 


STRANGERS  TO  CHRIST.  425 

Christ,  tlian  in  giving  of  tlie  law.  There  is  therefore  no  man  who, 
under  gospel  invitations,  refuseth  to  come  unto  and  close  with  Christ 
by  believing,  but  secretly,  through  the  power  of  darkness,  blindness, 
and  unbelief,  he  hates  God,  dislikes  all  his  ways,  would  not  have  his 
glory  exalted  or  manifested,  choosing  rather  to  die  in  enmity  against 
him  than  to  give  glory  to  him  Do  not  deceive  yourselves;  it  is  not 
an  inditferent  thing,  whethei  you  will  come  in  unto  Christ  upon  his 
invitations  or  no, — a  thing  that  you  may  put  off  from  one  season  unto 
another :  your  present  refusal  of  it  is  as  high  an  act  of  enmity  against 
God  as  your  nature  is  capable  of 

8.  Consider  that  by  coming  unto  Christ  you  shall  have  an  interest 
in  all  that  glory  which  we  have  proposed  unto  you ;  for  Christ  will 
become  yours  more  intimately  than  your  wives  and  children  are  yours ; 
and  so  all  his  glory  is  yours  also.  All  are  apt  to  be  affected  with  the 
good  things  of  their  relations, — their  grace,  their  riches,  theh  beauty, 
their  power;  for  they  judge  themselves  to  have  an  interest  in  them, 
by  reason  of  their  relation  unto  them.  Christ  is  nearer  to  believers 
tlian  any  natural  relations  are  to  us  whatever ;  they  have  therefore 
an  interest  in  all  his  glory.  And  is  this  a  small  thing  in  your  eyes, 
that  Christ  shall  be  yours,  and  all  his  glory  shall  be  yours,  and  you 
shall  have  the  advantage  of  it  unto  j^our  eternal  blessedness  ?  Is  it 
nothing  unto  you  to  continue  strangers  from,  and  uninterested  in,  all 
this  glory  ?  to  be  left  to  take  your  portion  in  this  world,  in  lusts,  and 
sins,  and  pleasures,  and  a  few  perishing  trifles,  with  eternal  ruin  in 
the  close,  whilst  such  durable  substance,  such  riches  of  glory,  are  ten- 
dered unto  you  ? 

Lastly,  Consider  the  horrible  ingratitude  there  is  in  a  neglect  or 
refusal  to  come  in  to  Christ  upon  his  invitation,  with  the  doleful,  eter- 
nal ruin  that  will  ensue  thereon.  "  How  shall  we  escape,  if  we  ne- 
glect so  great  salvation?"  Impenitent  unbelievers  under  the  preach- 
ing of  the  gospel,  are  the  vilest  and  most  ungrateful  of  all  God's 
creation.  The  devils  themselves,  as  wicked  as  they  are,  are  not  guilty 
of  this  sin ;  for  Christ  is  never  tendered  unto  them, — they  never  had 
an  offer  of  salvation  on  faith  and  repentance.  This  is  their  peculiar 
sin,  and  will  be  the  peculiar  aggravation  of  their  misery  unto  eternity. 
"  Hear,  ye  despisers,  wonder,  and  perish."  The  sin  of  the  devil  is  in 
malice  and  opposition  unto  knowledge,  above  what  the  nature  of  man 
is  in  this  world.  Men,  therefore,  must  sin  in  some  instance  above  the 
devil,  or  God  would  not  give  them  their  eternal  portion  with  the 
devil  and  his  angels : — this  is  unbelief. 

Some,  it  may  be,  will  say.  What  then  shall  we  do?  what  shall  we 
apply  ourselves  unto?  what  is  it  that  is  required  of  us? 

1.  Take  the  advice  of  the  apostle,  Heb.  iii.  7,  8,  13,  "  To-day,  if  ye 
will  hear  his  voice,  harden  not  your  hearts,  as  in  the  provocation,  in 


426  EXHORTATION  TO  SUCH  AS  AEE 

the  day  of  temptation  in  the  wilderness.  But  exhort  one  another 
daily,  while  it  is  called  To-day ;  lest  any  of  you  be  hardened  through 
the  deceitfulness  of  sin."  This  day,  even  this,  is  unto  you  in  the  ten- 
der of  grace  the  acceptable  time ; — this  is  the  day  of  salvation.  Others 
have  had  this  day  as  well  as  you,  and  have  missed  their  opportunity ; 
— take  heed  lest  it  should  be  so  with  you  also.  Now  if  any  one 
should  write  it  down,  or  peculiarly  commit  it  to  remembrance,  "  This 
day  there  was  a  tender  of  Christ  and  salvation  in  him  made  unto  my 
soul, — from  this  time  I  will  resolve  to  give  up  myself  unto  him,"  and 
if  you  form  your  resolutions,  charge  your  consciences  with  what  you 
have  engaged,  and  make  yourselves  to  know  that  if  you  go  back 
from  it,  it  is  a  token  that  you  are  going  to  ruin. 

2.  Consider  that  it  is  high  time  for  you  to  make  somewhat  of  re- 
ligion. Do  not  hang  always  in  suspense ;  let  it  not  be  a  question  with 
yourselves,  whether  you  have  a  mind  to  be  saved  or  no.  This  is  as 
good  a  time  and  season  for  a  resolution  as  ever  you  are  like  to  have 
whilst  in  this  world.  Some  things,  nay,  many  things,  may  fall  in  be- 
tween this  and  the  next  opportunity,  that  shall  put  you  backward,  and 
make  your  entrance  into  the  kingdom  of  heaven  far  more  difficult 
than  ever  it  was;  and  the  living  in  that  uncertainty  at  best,  which 
you  do,  of  what  will  become  of  you  unto  eternity,  is  the  most  miserable 
kind  of  life  in  the  world.  Those  who  put  far  from  them  the  evil  day, 
and  live  in  the  pursuit  of  lusts  and  pleasures,  have  somewhat  that 
gives  them  present  satisfaction,  and  they  say  not,  "  There  is  no  hope," 
because  they  "find  the  life  of  the  hand"  [Isa.  Ivii.  10]  ;  but  you  have 
nothing  that  gives  you  any  prevalent  refreshment,  neither  will  your 
latter  end  be  better  than  theirs,  if  you  die  without  an  interest  in 
Christ  Jesus.  Come,  therefore,  at  length,  unto  a  determinate  resolu- 
tion what  you  will  do  in  this  matter.  Christ  hath  waited  long  for 
you,  and  who  knows  how  soon  he  may  withdraw,  never  to  look  after 
you  any  more? 

Upon  occasion  of  the  preceding  Discourse  concerning  the  Glory  of 
Christ,  I  thought  it  necessary  to  add  unto  it  this  brief  exhortation 
uiito  faith  in  him,  aiming  to  suit  it  unto  the  capacity  of  the  meanest 
sinner  that  is  capable  of  any  self-consideration  as  unto  his  eternal  wel- 
fare. But  yet,  a  little  farther  to  give  efficacy  unto  this  exhortation^ 
it  will  be  necessary  to  remove  some  of  those  common  and  obvious 
tergiversations  that  convinced  sinners  do  usually  betake  themselve« 
unto,  to  put  off  a  present  compliance  with  the  calls  of  Christ  to  come 
unto  him ;  for  although  it  is  unbelief  alone,  acting  in  the  darkness  of 
men's  minds  and  the  obstinacy  of  their  wills,  that  effectually  keeps  off 
sinners  from  coming  unto  Christ  upon  his  call,  yet  it  shrouds  itself 
under  various  pretences,  that  it  may  not  appear  in  its  own  ugly  form. 
For  no  sin  whereof  men  can  be  guilty  in  this  world  is  of  so  horrible 


STRANGERS  TO  CHRIST.  427 

a  nature,  and  so  dreadful  an  aspect,  as  is  this  unbelief,  where  a  clear 
view  of  it  is  obtained  in  evangelical  light.  Wherefore,  by  the  aid  of 
Satan,  it  suggests  other  pleas  and  pretences  unto  the  minds  of  sinners, 
under  which  they  may  countenance  themselves  in  a  refusal  to  come 
to  Christ.  See  2  Cor.  iv.  4.  Any  thing  else  it  shall  be,  but  not  un- 
belief;— that  they  all  disavow.  I  shall  therefore  speak  unto  a  few  of 
those  tergiversations  in  this  case  which  are  obvious,  and  which  are 
exemplified  in  the  Gospel  itself. 

First,  Some  do  say,  on  such  exhortations.  What  is  it  that  you  Avould 
have  us  to  do? — We  hear  the  word  preached,  we  believe  it  as  well 
as  we  can,  we  do  many  things  willingly,  and  abstain  from  many  evils 
diligently;  what  is  more  required  of  us?  This  is  the  language  of 
the  hearts  of  the  most  with  whom  in  this  case  we  have  to  do.  And 
I  say,— 

1.  It  is  usual  with  them  who  do  something  in  the  ways  of  God,  but 
not  all  they  should,  and  so  nothing  in  a  due  manner,  to  expostulate 
about  requiring  of  them  more  than  they  do.  So  the  people  dispute 
with  God  himself,  Mai.  L  6,  iii.  8,  13.  So  they  in  the  Gospel  who 
esteemed  themselves  to  have  done  their  duty,  being  pressed  unto  faith 
by  Christ  Jesus,  ask  him  with  some  indignation,  "  What  shall  we  do, 
that  we  might  work  the  works  of  God?"  John  vi.  28.  If  what  we  do 
be  not  enough,  what  is  it  that  you  require  more  of  us  ?  So  was  it 
with  the  young  man.  Matt.  xix.  20,  "What  lack  I  yet?"  Be  ad- 
vised, therefore,  not  to  be  too  confident  of  your  state,  lest  you  should 
yet  lack  that  one  thing,  the  want  whereof  might  prove  your  eternal 
ruin. 

2.  The  things  mentioned,  with  all  of  the  like  nature,  which  may  be 
multiplied,  may  be  where  there  is  no  one  spark  of  saving  faith.  Simon 
Magus  heard  the  word,  and  believed  as  well  as  he  could ; — Herod 
heard  it,  and  did  many  things  gladly ; — and  all  sorts  of  hypocrites  do 
upon  their  convictions  perform  many  duties,  and  abstain  from  many 
sins :  so  as  that,  notwithstanding  this  plea,  you  may  perish  for  ever. 

3.  Where  these  things  are  sincere,  they  belong  unto  the  exercise 
of  faith;  they  may  be  after  a  sort  without  faith,  but  faith  cannot  be 
without  them.  But  there  is  a  fundamental  act  of  faith,  whereby  we 
close  with  Christ,  whereby  we  receive  him,  that  is,  in  order  of  nature, 
antecedent  unto  its  actings  in  all  other  duties  and  occasions ; — it  is 
laying  the  foundation;  other  things  belong  to  the  building.  This  is 
that  you  are  called  on  to  secure ;  and  you  may  know  it  by  these  two 
properties : — 

1.  It  is  singular.  So  our  Saviour  tells  the  Jews,  John  vi.  29, 
"  This  is  the  work  of  God,  that  ye  believe  on  him  whom  he  hath 
sent."  The  act,  work,  or  duty  of  faith,  in  the  receiving  of  Christ,  is 
a  peculiar,  singular  work,  wherein  the  soul  yields  especial  obedience 


428  EXHORTATION  TO  SUCH  AS  ARE 

unto  God ; — it  is  not  to  be  reckoned  unto  such  common  duties  as 
those  mentioned,  but  the  soul  must  find  out  wherein  it  hath  in  a 
singular  maimer  closed  with  Christ  upon  the  command  of  God. 

2.  It  is  accompanied  with  a  universal  spiritual  change  in  the  whole 
soul,  2  Cor.  V.  17,  "  If  any  man  be  in  Christ,  he  is  a  new  creature: 
old  things  are  passed  away;  behold,  all  things  are  become  new." 
Wherefore,  if  you  would  not  choose  rather  to  deceive  and  ruin  your 
own  souls,  come  to  the  trial  whether  indeed  you  have  received  Christ 
in  such  a  singular,  transforming  act  of  faith :  do  not  on  such  pretences 
want  a  compliance  Avith  the  word  of  exhortation  proposed  unto  you. 
But,— 

Secondly,  Some  vv^ill  say,  they  know  not  how  to  proceed  in  this 
work.  They  can  make  nothing  of  it ;  they  have  tried  to  come  to  this 
behoving,  but  do  still  fail  m  what  they  design ;  they  go  on  and  off, 
but  can  make  no  progress,  can  come  to  no  satisfaction ;  therefore  they 
think  it  best  to  let  things  go  in  general  as  they  are,  without  putting 
themselves  to  farther  trouble,  as  unto  any  especial  act  of  faith  in  the 
receiving  of  Christ.  This  is  the  language  of  men's  hearts,  though  not 
of  then'  mouths,  another  shelter  of  unbelief,— and  they  act  accordingly ; 
they  have  a  secret  despondency,  which  keeps  them  safe  from  attempt- 
ing a  real  closure  with  Christ  on  the  tender  of  the  Gospel.  Something 
may  be  offered  unto  this  distempered  frame  of  mind. 

1.  Kemember  the  disciples  that  were  fishing,  and  had  toiled  all 
night,  but  caught  nothing,  Luke  v.  3,  4.  Upon  the  coming  of  Christ 
unto  them,  he  requires  that  they  should  cast  out  their  nets  once  more; 
Peter  makes  some  excuse,  from  the  laljour  which  they  had  taken  in 
vain  all  night ;  however,  he  would  venture  once  more,  on  the  command 
of  Christ,  and  had  an  astonishing  draught  of  fishes,  verses  5-9.  Have 
you  been  wearied  Avith  disappointments  in  your  attempts  and  resolu- 
tions ?  Yet  cast  in  your  net  this  once  more,  upon  the  command  of 
Clirist, — venture  this  once  more  to  come  unto  him  on  his  call  and  in- 
vitation ;  you  know  not  what  success  he  may  give  unto  you. 

2.  Consider  that  it  is  not  failing  in  this  or  that  attempt  of  coming 
to  Christ,  but  a  giving  over  your  endeavours,  that  will  be  your  ruin. 
The  woman  of  Canaan,  in  her  great  outcry  to  Christ  for  mercy, 
Matt.  XV.  22,  had  many  a  repulse.  First,  it  is  said,  he  answered  her 
not  a  word;  then  his  disciples  desired  that  he  would  send  her  away, 
that  she  might  not  trouble  him  any  more ;  whereon  he  gives  a  reason 
why  he  would  not  regard  her,  or  why  he  could  justly  pass  her  by ; 
she  was  not  an  Israelitess,  unto  whom  he  was  sent ; — yet  she  gives  not 
over,  but  pressing  into  his  presence,  cries  out  for  mercy,  verse  25. 
Being  come  to  that  issue,  to  try  and  draw  out  her  faith  to  the  utmost, 
which  was  his  design  from  the  beginning,  he  reckons  her  among  dogs, 
that  were  not  to  have  children's  bread  siven  unto  them.     Had  she 


STRANGERS  TO  CHRIST.  429 

now  at  last  given  over  upon  this  severe  rebuke,  she  had  never  ob- 
tained mercy;  but  persisting  in  her  request,  slie  at  last  prevailed, 
verses  27,  28.  It  may  be  you  have  prayed,  and  cried,  and  resolved, 
and  vowed,  but  all  without  success,  as  you  suppose;  sin  hath  broken 
through  all:  however,  if  you  give  not  over,  you  shall  prevail  at  last; 
you  know  not  at  what  time  God  will  come  in  with  his  grace,  and 
Christ  will  manifest  his  love  unto  you  as  unto  the  poor  woman,  after 
many  a  rebuke.  It  may  be,  after  all,  he  will  do  it  this  day ;  and  if  not, 
he  may  do  it  another:  do  not  despond.  Take  that  word  of  Christ 
himself  for  your  encouragement,  Pro  v.  viii.  34,  "  Blessed  is  the  man 
that  heareth  me,  watching  daily  at  my  gates,  waiting  at  the  posts  of 
my  doors."  If  you  near  him,  and  wait,  though  you  have  not  yet  ad- 
mission, but  are  kept  at  the  gates  and  posts  of  the  doors,  yet  in  the 
issue  you  shall  be  blessed. 

3.  The  rule  in  hiis  case  is,  Hos.  vi.  3,  "  Then  shall  we  knovv^,  if  we 
follow  on  to  kncn."  Are  you  in  the  way  of  knowing  Christ  in  the 
use  of  means,  hearing  the  word,  and  sincere  endeavours  in  holy 
duties  ?  Though  you  cannot  yet  attain  unto  any  evidence  that  you 
have  received  him,  have  closed  with  him,  nothing  can  ruin  you  but 
giving  over  the  way  wherein  you  are ;  for  then  shall  you  know,  if 
you  follow  on  to  know  the  Lord.  Many  can  give  you  their  experi- 
ences, that  if  they  had  been  discouraged  by  present  overwhelming 
difficulties,  arising  from  their  disappointments,  breaking  of  vow&, 
relapses  into  folly,  they  had  been  utterly  ruined;  whereas  now  they 
are  at  rest  and  peace  in  the  bosom  of  Christ.  On  a  gi'eat  surprisal, 
Christ  lost  at  once  many  disciples,  and  they  lost  their  souls,  John  vi. 
66,  "  They  went  back,  and  walked  no  more  with  him."  Take  heed 
of  the  like  discouragements. 

Thirdly,  Some  may  say,  yea,  practically  they  do  say,  that  these 
things  indeed  are  necessary;  they  must  come  to  Christ  by  believing, 
or  they  are  undone ;  but  this  is  not  the  season  of  it, — there  will  be 
time  enough  to  apply  themselves  unto  it  when  other  occasions  are 
past.  At  present  they  have  not  leisure  to  enter  upon  and  go  through 
with  this  duty ;  wherefore  they  will  abide  in  their  present  state  for 
a  while,  hearing  and  doing  many  things,  and  when  time  serves,  will 
apply  themselves  unto  this  duty  also. 

1.  This  is  an  uncontrollable  evidence  of  that  sottishness  and  folly 
which  is  come  upon  our  nature  by  sin; — a  depravation  that  the 
apostle  places  in  the  head  of  the  evils  of  corrupted  nature.  Tit.  iii.  1-3. 
Can  any  thing  be  more  foolish,  sottish,  and  stupid,  than  for  men  to 
put  off  the  consideration  of  the  eternal  concernment  of  their  souls 
for  one  hour,  being  altogether  uncertain  whether  they  shall  live  an- 
other or  no  ? — -to  prefer  present  trifles  before  the  blessedness  or  miseiy 
of  an  immortal  state  ?     For  those  who  never  heard  of  these  things, 


430  EXHORTATION  TO  SUCH  AS  ARE 

who  never  had  any  conviction  of  sin  and  judgment,  to  put  the  evil 
day  far  from  them,  is  not  much  to  be  admired ;  but  for  you  who  have 
Christ  preached  unto  you,  who  own  a  necessity  of  coming  unto  him, 
to  put  it  off  from  day  to  day  upon  such  shght  pretences, — it  is  an 
astonishing  folly  !  May  you  not  be  spoken  unto  in  the  language  of 
the  Wisdom  of  God?  Prov.  vi.  9-11.  You  come  to  hear  the  word, 
and  when  you  go  away,  the  language  of  your  hearts  is,  "  Yet  a  little 
sleep,  a  little  slumber,  a  little  folding  of  the  hands  to  sleep;"  we  will 
abide  a  little  while  in  our  present  state,  and  afterward  we  will  rouse 
up  ourselves.  Under  this  deceit  do  multitudes  perish  every  day. 
This  is  a  dark  shade,  wherein  cursed  unbelief  lies  hid. 

2.  Consider  that  this  is  the  greatest  engine  that  Satan  makes  use 
of  in  the  world  among  them  that  hear  the  word  preached  unto  them, 
for  the  ruin  of  their  souls.  He  hath  other  arts,  and  ways,  and 
methods  of  dealing  with  other  men, — as  by  sensual  and  worldly  lusts; 
but  as  unto  them  who,  through  their  convictions,  do  attend  unto  the 
preaching  of  the  word,  this  is  his  great  and  almost  only  engine  for 
their  ruin  :  There  needs  no  haste  in  this  matter, — another  time  will 
be  more  seasonable, — you  may  be  sure  not  to  fail  of  it  before  you  die; 
however,  this  present  day  and  time  is  most  unfit  for  it, — you  have 
other  things  to  do, — you  cannot  part  with  your  present  frame, — you 
may  come  again  to  hear  the  word  the  next  opportunity.  Know 
assuredly,  if  your  minds  are  influenced  unto  delays  of  coming  to 
Christ  by  such  insinuations,  you  are  under  the  power  of  Satan,  and 
he  is  like  enough  to  hold  you  fast  unto  destruction. 

3.  This  is  as  evil  and  dangerous  a  posture  or  frame  of  mind  as  you 
can  well  fall  under.  If  you  have  learned  to  put  off  God,  and  Christ, 
and  the  word  for  the  present  season,  and  yet  relieve  yourselves  in 
this,  that  you  do  not  intend,  like  others,  always  to  reject  them,  but 
will  have  a  time  to  hearken  to  their  calls,  you  are  secured  and  forti- 
fied against  all  convictions  and  persuasions,  all  fears ;  one  answer  will 
serve  for  all, — within  a  little  while  you  will  do  all  that  can  be  re- 
quired of  you.  This  is  that  which  ruins  the  souls  of  multitudes  every 
day.  It  is  better  dealing  with  men  openly  profligate,  than  with  such 
a  triflhig  promiser.     See  Isa.  v.  7,  10. 

4.  Remember  that  the  Scripture  confines  you  unto  the  present 
day,  without  the  least  intimation  that  you  shall  have  either  another 
day,  or  another  tender  of  grace  and  mercy  in  any  day,  2  Cor.  vi.  2 ; 
Heb.  iii.  7,  13,  xil  15.  Take  care  lest  you  come  short  of  the  grace 
of  God,  miss  of  it  by  missing  your  opportunity.  Redeem  the  time, 
or  you  are  lost  for  ever. 

5.  As  unto  the  pretence  of  your  occasions  and  business,  there  is  a 
ready  way  to  disappoint  the  craft  of  Satan  in  that  pretence, — namely, 
to  mix  thoughts  of  Christ  and  the  renovation  of  your  resolutiona 


STRANGERS  TO  CHRIST.  431 

either  to  come  or  to  cleave  unto  him  with  all  your  occasions.  Let 
nothing  put  it  utterly  out  of  your  minds ;  make  it  familiar  unto  you, 
and  you  will  beat  Satan  out  of  that  stronghold,  Prov.  vii.  4.  How- 
ever, shake  yourselves  out  of  this  dust,  or  destruction  lies  at  the  door 

Fourthly,  It  is  the  language  of  the  hearts  of  some,  that  if  they  give 
up  themselves  unto  a  compliance  with  this  exhortation,  and  go  seri- 
ously about  this  duty,  they  m.ust  relinquish  and  renounce  all  their 
lusts  and  pleasures ;  yea,  much  of  their  converse  and  society,  wherein 
they  find  so  much  present  satisfaction,  as  that  they  know  not  how  to 
part  with  them.  If  they  might  retain  their  old  ways,  at  least  some 
of  them,  it  were  another  matter ;  but  this  total  relinquishment  of  all 
is  very  severe. 

Ans.  1.  The  Jesuits,  preaching  and  painting  of  Christ  among 
some  of  the  Indians,  concealed  from  them  his  cross  and  sufferings, 
telling  them  only  of  his  present  glory  and  power;  so  as  they  pre- 
tended to  win  them  over  to  faith  in  him,  hiding  from  them  that 
whereby  they  might  be  discouraged ;  and  so  preached  a  false  Christ 
unto  them,  one  of  their  own  framing.  We  dare  do  no  such  thing  for 
all  the  world;  we  can  here  use  no  condescension,  no  compliance,  no 
composition  with  respect  unto  any  sin  or  lust;  we  have  no  commis- 
sion to  grant  that  request  of  Lot,  "  Is  it  not  a  little  one?  let  it  be 
spared;"  nor  to  come  to  Naaman's  terms,  "  God  be  merciful  to  me 
in  this  thing;  in  all  others  I  will  be  obedient."     Wherefore, — 

2.  We  must  here  be  peremptory  with  you,  whatever  be  the  event ; 
if  you  are  discouraged  by  it,  we  cannot  help  it.  Cursed  be  the  man 
that  shall  encourage  you  to  come  to  Christ  with  hopes  of  indulgence 
unto  any  one  sin  whatever.  I  speak  not  this  as  though  you  could 
at  once  absolutely  and  perfectly  leave  all  sin,  in  the  root  and  branches 
of  it ;  but  only  you  are  to  do  it  in  heart  and  resolution,  engaging  unto 
a  universal  mortification  of  all  sin,  as  by  grace  from  above  you  shall 
be  enabled ;  but  your  choice  must  be  absolute,  without  reserves,  as 
to  love,  interest,  and  design ; — God  or  the  world, — Christ  or  Belial, 
— holiness  or  sin;  there  is  no  medium,  no  terms  of  composition, 
2  Cor.  vi.  15-18. 

As  unto  what  you  pretend  of  your  pleasures,  the  truth  is,  you 
never  yet  had  any  real  pleasure,  nor  do  know  what  it  is.  How  easy 
were  it  to  declare  the  folly,  vanity,  bitterness,  poison  of  those  things 
which  you  have  esteemed  your  pleasures !  Here  alone — namely,  in 
Christ,  and  a  participation  of  him — are  true  pleasures  and  durable 
riches  to  be  obtained ;  pleasure  of  the  same  nature  with,  and  such  as, 
like  pleasant  streams,  flow  down  into  the  ocean  of  eternal  pleasures 
above.  A  few  moments  in  these  joys  are  to  be  preferred  above  the 
longest  continuance  in  the  cursed  pleasures  of  this  world.  See  Prov. 
iii  13-18. 


432  HOW  TO  RECOVER  FROM  SPIRITUAL  DECAY, 

Fiftlily,  It  will  be  said  by  some,  tbat  they  do  not  see  those  who 
profess  themselves  to  be  believers,  to  be  so  much  better  than  they 
are,  as  that  you  need  to  press  us  so  earnestly  to  so  great  a  change; 
we  know  not  why  we  should  not  be  accounted  believers  already,  as 
well  as  they.  I  shall  in  a  few  words,  as  well  as  I  am  able,  lay  this 
stumbling-block  out  of  the  way,  though  I  confess,  at  this  day,  it  is 
weighty  and  cumbersome.     And  I  say, — 

1.  Among  them  that  profess  themselves  to  be  believers,  there  are 
many  false,  corrupt  hypocrites;  and  it  is  no  wonder  that  on  various 
occasions  they  lay  the  stumbling-block  of  their  iniquities  before  the 
faces  of  others  ;  but  they  shall  bear  their  own  burden  and  judgment. 

2.  It  is  acknowledged,  it  must  be  bewailed,  that  some  whom  we 
have  reason  to  judge  to  be  true  believers,  yet,  through  their  unmor- 
tified  pride,  or  covetousness,  or  carelessness  in  their  conversation,  or 
vain  attire  and  conformity  to  the  world,  or  forwardness,  do  give  just 
occasion  of  offence.  We  confess  that  God  is  displeased  herewith, 
Christ  and  the  Gospel  dishonoured,  and  many  that  are  weak  are 
wounded,  and  others  discouraged.  But  as  for  you,  this  is  not  your 
rule, — this  is  not  proposed  unto  you;  but  that  word  only  is  so  that 
will  never  fail  you. 

S.  The  world  doth  not  know,  nor  is  able  to  make  a  right  judgment 
of  believers ;  nor  do  you  so,  for  it  is  the  spiritual  man  alone  that  dis- 
cerneth  the  things  of  God.  Their  infirmities  are  visible  to  all, — their 
graces  invisible ;  the  King's  daughter  is  glorious  within.  And  when 
you  are  able  to  make  a  right  judgment  of  them,  you  will  desire  no 
greater  advancement  than  to  be  of  their  society,  Ps.  xvi.  3. 

These  few  instances  of  the  pretences  wherewith  unbelief  covers  its 
deformity,  and  hides  that  destruction  wherewith  it  is  accompanied, 
may  suffice  unto  our  present  purpose;  they  are  multiplied  in  the 
minds  of  men,  impregnated  by  the  suggestions  of  Satan  on  their 
darkness  and  folly.  A  little  spiritual  msdom  will  rend  the  veil  of 
them  all,  and  expose  unbelief  acting  in  enmity  against  Christ  under 
them.  But  what  hath  been  spoken  may  suffice  to  answer  the  neces- 
sity of  the  preceding  exhortation  on  this  occasion. 


CHAPTER  II. 

The  Way  and  Means  of  the  Recovery  of  Spiritual  Decays,  and  of  Obtaining  Fresh 

Springs  of  Grace. 

The  application  of  the  same  truth,  in  the  second  place,  belongs 
unto  believers,  especially  such  as  have  made  any  long  profession  of 
walking  in  the  ways  of  God  and  the  gospel.  And  that  wliich  I  de- 
sign herein,  is  to  manifest,  that  a  steady  spuitual  view  of  the  glory 


AND  GROW  IN  GRACE.  433 

of  Christ  by  faith,  will  give  them  a  gracious  revival  from  inward  de- 
cays, and  fresh  springs  of  grace,  even  in  their  latter  days.  A  tmth 
this  is,  as  we  shall  see,  confirmed  by  Scripture,  with  the  joyful  expe- 
rience of  multitudes  of  believers,  and  is  of  great  importance  unto  all 
that  are  so. 

There  are  two  things  which  those  who,  after  a  long  profession  of 
the  gospel,  are  entering  into  the  confines  of  eternity  do  long  for  and 
desire.  The  one  is,  that  all  their  breaches  may  be  repau^ed,  their  de- 
cays recovered,  their  backslidings  healed ;  for  unto  these  things  they 
have  been  less  or  more  obnoxious  in  the  course  of  their  walking  be- 
fore God.  The  other  is,  that  they  may  have  fresh  springs  of  spiritual 
life,  and  vigorous  actings  of  all  divine  graces,  in  sphitual-mindedness, 
holiness,  and  fruitfulness,  unto  the  praise  of  God,  the  honour  of  the 
gospel,  and  the  increase  of  their  own  peace  and  joy.  These  things 
they  value  more  than  all  the  Avorld,  and  all  that  is  in  it ;  about  these 
things  are  their  thoughts  and  contrivances  exercised  night  and  day. 
Those  with  whom  it  is  othervv^ise,  whatever  they  pretend,  are  in  the 
dark  unto  themselves  and  their  own  condition ;  for  it  is  in  the  nature 
of  this  grace  to  grow  and  increase  unto  the  end.  As  rivers,  the 
nearer  they  come  unto  the  ocean  whither  they  tend,  the  more  they  in- 
crease their  waters,  and  speed  their  streams ;  so  v/ill  grace  flow  more 
freely  and  fully  in  its  near  approaches  to  the  ocean  of  glory.  That 
is  not  saving  which  dotli  not  so. 

An  experience  hereof — I  mean  of  the  thriving  of  grace  towards  the 
end  of  our  course — is  that  alone  which  can  support  us  under  the 
troubles  and  temptations  of  life,  which  we  have  to  conflict  withal. 
So  the  apostle  tells  us,  that  this  is  our  great  relief  in  all  our  distresses 
and  afflictions,  "for  which  cause  we  faint  not ;  but  though  our  outward 
man  perish,  yet  the  inward  man  is  renewed  day  by  day,''  2  Cor. 
iv.  1 6.  If  it  be  so,  that  in  the  daily  decays  of  the  outward  man,  in 
all  the  approaches  of  its  dissolution,  we  have  inward  spuitual  revivals 
and  renovation,  we  shall  not  faint  in  what  we  undergo.  And  with- 
out such  continual  renovations,  we  shall  faint  in  our  distresses,  what- 
ever other  things  we  may  have,  or  whatever  we  pretend  unto  the 
contrary. 

And  ordinarily  it  is  so,  in  the  holy,  wise  providence  of  God,  that 
afflictions  and  troubles  increase  with  age.  It  is  so,  in  an  especial 
manner,  with  ministers  of  the  gospel;  they  have  many  of  them  a 
share  in  the  lot  of  Peter,  which  our  Lord  Jesus  Christ  declared  unto 
him,  John  xxi.  18,  "  When  thou  wast  young,  thou  girdedst  thyself, 
and  walkedst  whither  thou  wouldest:  but  when  thou  shalt  be  old, 
thou  shalt  stretch  forth  thy  hands,  and  another  shall  gird  thee,  and 
carry  thee  whither  thou  wouldest  not."  Besides  those  natural  dis- 
tempers and  infirmities  which  accompany  the  decays  of  life,  troubles 


434  HOW  TO  EECOVER  FROM  SPIRITUAL  DECAY, 

of  life,  and  in  their  affairs,  do  usually  grow  upon  them,  when  they 
look  for  nothing  less,  but  were  ready  to  say  with  Job,  "  "We  shall  die 
in  our  nest,"  Job  xxix.  1 8.  So  was  it  with  Jacob,  after  all  his  hard 
labour  and  travail  to  provide  for  his  family,  such  things  fell  out  in  it 
in  his  old  age  as  had  almost  broken  his  heart.  And  ofttimes  both  per- 
secutions and  public  dangers  do  befall  them  at  the  same  season. 
Whilst  the  outward  man  is  thus  perishing,  we  need  great  support- 
ment,  that  we  faint  not.  And  this  is  only  to  be  had  in  an  experience 
of  daily  spiritual  renovations  in  the  inner  man. 

The  excellency  of  this  mercy  the  Psalmist  expresseth  in  a  heavenly 
manner,  Ps.  xcii.  12-15,  "  The  righteous  shall  flourish  like  the  palm- 
tree  ;  he  shall  grow  like  a  cedar  in  Lebanon.  Those  that  be  planted 
in  the  house  of  the  LoRD  shall  flourish  in  the  courts  of  our  God. 
They  shall  still  bring  forth  fruit  in  old  age ;  they  shall  be  fat  and  flou- 
rishing; to  show  that  the  Lord  is  upright:  he  is  my  rock,  and  there 
is  no  unrighteousness  in  him." 

The  promise  in  the  12th  verse  respects  the  times  of  the  Messiah, 
or  of  the  New  Testament ;  for  so  it  is  prophesied  of  him,  "  In  his  days 
the  righteous  shall  flourish,"  Ps.  Ixxii.  7, — namely,  through  the 
abundance  of  grace  that  should  be  administered  from  his  fulness,  as 
John  i.  16  ;  Col.  i.  19.  And  herein  consists  the  glory  of  the  gospel, 
and  not  in  outward  prosperity  or  external  ornaments  of  divine  wor- 
ship. The  flourishing  of  the  righteous,  I  say,  in  grace  and  holiness 
is  the  glory  of  the  office  of  Christ  and  of  the  gospel.  Where  this  is 
not,  there  is  no  glory  in  the  profession  of  our  religion.  The  glory  of 
kings  is  in  the  wealth  and  peace  of  their  subjects ;  and  the  glory  of 
Christ  is  in  the  grace  and  holiness  of  his  subjects. 

This  flourishing  is  compared  to  the  palm-tree,  and  the  growth  of  the 
cedar.  The  palm-tree  is  of  the  greatest  verdure,  beauty,  and  fruit- 
falness,  and  the  cedar  of  the  greatest  and  longest  growth  of  any  trees. 
So  are  the  righteovis  compared  to  the  palm-tree  for  the  beauty  of  pro- 
fession and  fruitfulness  in  obedience  ;  and  unto  the  cedar  for  a  con- 
tinual, constant  growth  and  increase  in  grace.  Thus  it  is  with  all  that 
are  righteous,  unless  it  be  from  their  own  sinful  neglect,  as  it  is  with 
many  in  this  day.  They  are  hereon  rather  like  the  shrubs  and  heaths 
in  the  wilderness,  which  see  not  when  good  cometh,  than  like  the 
palm-tree  or  the  cedars  of  Lebanon.  And  hereby  do  men  what  lies 
in  them  to  obscure  the  glory  of  Christ  and  his  kingdom,  as  well  as 
disquiet  their  own  souls. 

The  words  that  follow,  verse  13,  "  Those  that  be  planted  in  the 
house  of  the  LoRD  shall  flourish  in  the  courts  of  our  God,"  are  not 
distinctive  of  some  from  other,  as  though  some  only  of  the  flourishing 
righteous  were  so  planted  ;  but  they  are  descriptive  of  them  all,  with 
an  addition  of  the  way  and  means  whereby  they  are  caused  so  to 


AND  GROW  IN  GRACE.  435 

grow  and  flourisli.  And  this  is,  their  implantation  in  the  house  of  the 
Lord; — that  is,  in  the  church,  wliich  is  the  seat  of  all  the  means  of 
spmtual  life,  both  as  unto  growth  and  flourishing,  which  God  is 
pleased  to  grant  unto  believers.  To  be  planted  in  the  house  of  the 
Lord,  is  to  be  fixed  and  rooted  in  the  grace  communicated  by  the 
ordinances  of  divine  worship.  Unless  we  are  planted  in  the  house  of 
the  Lord,  we  cannot  flourish  in  his  courts.  See  Ps.  i.  3.  Unless  we 
are  partakers  of  the  grace  administered  in  the  ordinances,  we  cannot 
flourish  in  a  fruitful  profession.  The  outward  participation  of  them 
is  common  unto  hypocrites,  that  bear  some  leaves,  but  neither  grow 
like  the  cedar  nor  bear  fruit  like  the  palm-tree.  So  the  apostle  jjrays 
for  believers,  that  Christ  may  dwell  in  their  hearts  by  faith,  that  they 
may  be  "  rooted  and  grounded  in  love,"  Eph.  iii.  17, — "rooted,  built 
up,  and  established,"  Col.  ii.  7.  The  want  hereof  is  the  cause  that  we 
have  so  many  fruitless  professors ;  they  have  entered  the  courts  of  God 
by  profession,  but  were  never  planted  in  his  house  by  faith  and  love. 
Let  us  not  deceive  ourselves  herein ; — we  may  be  entered  into  the 
church,  and  made  partakers  of  the  outward  privileges  of  it,  and  not 
be  so  planted  in  it  as  to  flourish  in  grace  and  fruitfulness. 

That  which  on  this  occasion  I  principally  intend,  is  the  giace  and 
privilege  expressed,  verse  14,  "  They  shall  still  bring  forth  fruit  in 
old  age ;  they  shall  be  fat  and  flourishiug."  There  be  three  things 
which  constitute  a  spiritual  state,  or  belong  to  the  life  of  God.  1.  That 
believers  be  fat;  that  is,  by  the  heavenly  juice,  sap,  or  fatness  of  the 
true  olive,  of  Christ  himself,  as  Rom.  xi.  1 7.  This  is  the  principle  of 
spiritual  life  and  grace  derived  from  him.  When  this  abounds  in 
them,  so  as  to  give  them  strength  and  vigour  in  the  exercise  of  grace, 
to  keep  them  from  decays  and  withering,  they  are  said  to  be  fat;  which, 
in  the  Scripture  phrase,  is  strong  and  healthy.  2.  That  they  flourish 
in  the  greenness  (as  the  word  is)  and  verdure  of  profession ;  for  vigor- 
ous grace  vvdll  produce  a  flourishing  profession.  3.  That  they  still 
bring  forth  fruit  in  all  duties  of  holy  obedience.  All  these  are  pro- 
mised unto  them  even  in  old  age. 

Even  trees,  when  they  grow  old  (the  palm  and  the  cedar),  are  apt  to 
lose  of  their  juice  and  verdure:  and  men  in  old  age  are  subject  unto 
all  sorts  of  decays,  both  outward  and  inward.  It  is  a  rare  thing  to  see 
a  man  in  old  age  naturally  vigorous,  healthy,  and  strong;  and  would 
it  were  not  more  rare  to  see  any  spiritually  so  at  the  same  season  ! 
But  this  is  here  promised  unto  believers  as  an  especial  grace  and  pri- 
vilege, beyond  v/hat  can  be  represented  in  the  growth  or  fruit-bearing 
of  plants  and  trees. 

The  grace  intended  is,  that  when  believers  are  under  all  sorts  of 
bodily  and  natural  decays,  and,  it  may  be,  have  been  overtaken  with 
spiritual  decays  also,  there  is  provision  made  in  the  covenant  to 
VOL.  I.— 3G 


436  now  TO  recover  from  spiritual  decay, 

render  them  fat,  flourishing,  and  fruitful, — vigorous  in  the  power  of 
internal  grace,  and  flourishing  in  the  expression  of  it  in  all  duties  of 
obedience  ;  which  is  that  which  we  now  inquire  after. 

Blessed  be  God  for  this  good  word  of  his  grace,  that  he  hath  given 
us  such  encouragement  against  all  the  decays  and  temptations  of  old 
age  which  we  have  to  conflict  withal ! 

And  the  Psalmist,  in  the  next  words,  declares  the  greatness  of  this 
privilege:  "  To  show  that  the  Lord  is  upright;  he  is  my  rock,  and 
there  is  no  unrighteousness  in  him."  Consider  the  oppositions  that 
lie  against  the  flourishing  of  believers  in  old  age,  the  difficulties  of 
it,  the  temptations  that  must  be  conquered,  the  actings  of  the  mind 
above  its  natural  abilities  which  are  decayed,  the  weariness  that  is  apt 
to  befall  us  in  a  long  spiritual  conflict,  the  cries  of  the  flesh  to  be 
spared,  and  we  shall  see  it  to  be  an  evidence  of  the  faithfulness,  power, 
and  righteousness  of  God  in  covenant; — nothing  else  could  produce 
this  mighty  effect.  So  the  prophet,  treating  of  the  same  promise, 
Hos.  xiv.  4-8,  closeth  his  discourse  with  that  blessed  remark,  verse  9, 
"  Who  is  wise,  and  he  shall  understand  these  things  ?  prudent,  and 
he  shall  know  them  ?  for  the  ways  of  the  Lord  are  right,  and  the  just 
shall  walk  in  them."  Spiritual  wisdom  will  make  us  to  see  that  the 
faithfulness  and  power  of  God  are  exerted  in  this  work  of  preser\'ing 
believers  flourishing  and  fruitful  unto  the  end. 

Having  laid  the  foundation  of  this  illustrious  testimony,  I  shall 
farther  declare  and  confirm  my  intention,  so  to  make  way  for  the  ap- 
plication of  the  truth  under  consideration  unto  this  case, — manifesting 
that  the  way  whereby  we  may  be  made  partakers  of  this  grace,  is  by 
a  steady  view  of  the  glory  of  Christ,  as  proposed  to  us  in  the  Gospel. 

There  is  a  latter  spring  in  the  year,  a  spring  in  autumn ;  it  is,  in- 
deed, for  the  most  part,  but  faint  and  weak, — yet  is  it  such  as  the 
husbandman  cannot  spare.  And  it  is  an  evident  sign  of  barren 
ground,  when  it  doth  not  put  forth  afresh  towards  the  end  of  the  year. 
God,  the  good  husbandmaiU,  looks  for  the  same  from  us,  especially  if 
we  had  a  summer's  drought  in  spiritual  decays;  as  the  Psalmist  com- 
plains, Ps.  xxxii.  4.  Had  we  not  had  a  latter  spring  the  last  year,  the 
land  had  greatly  suffered  under  the  drought  of  the  summer.  And  if 
we  have  had  such  a  drought  in  the  course  of  our  profession  by  spiri- 
tual decays,  as  God,  the  good  husbandman,  looks  for  a  latter  spring 
in  us,  even  in  old  age,  in  the  vigorous  acting  of  grace  and  fiaiitful 
obedience;  so  without  it  we  can  neither  have  peace  nor  joy  in  our 
own  souls.  If  a  man,  therefore,  hath  made  a  great  appearance  of 
religion  in  his  former  or  younger  days,  and  when  he  is  growing  into 
age  becomes  dead,  cold,  worldly,  selfish, — if  he  have  no  fresh  springs 
of  spiritual  life  in  him,  it  is  an  evidence  that  he  hath  a  barren  heart, 
that  was  never  really  fruitful  to  God.     I  know  that  many  stand  in 


AND  GROW  IN  GRACE.  437 

need  of  being  excited  by  such  warning  unto  a  diligent  consideration 
of  their  state  and  condition. 

It  is  true,  that  the  latter  spring  doth  not  bring  forth  the  same  fruit 
with  the  former.  There  is  no  more  required  in  it  but  that  the  ground 
evidence  itself  to  be  in  good  heart,  and  put  forth  that  which  is  pro- 
per unto  the  season.  It  may  be,  such  graces  as  were  active  and 
vigorous  in  men  at  their  first  conversion  unto  God,  as  were  carried  in 
a  stream  of  warm,  natural  affections,  may  not  so  eminently  abound 
in  the  latter  spring  of  old  age ;  but  those  which  are  proper  for  the 
season — as  namely,  spirituality,  heavenly-mindedness,  weanedness  from 
the  world,  readiness  for  the  cross  and  death — are  necessary,  even  in 
old  age,  to  evidence  that  we  have  a  living  principle  of  grace,  and  to 
show  thereby  that  God  is  upright ;  He  is  our  rock,  and  there  is  no 
unrighteousness  in  him. 

What  is  farther  to  be  insisted  on,  shall  be  reduced  unto  these  four 
heads: — 

I.  That  the  constitution  of  spiritual  life  is  such  as  is  meet  to  thrive, 
grow,  and  increase  unto  the  end,  and  will  do  so,  unless  it  be  from  the 
default  of  them  in  whom  it  is. 

II.  That  notwithstanding  this  nature  and  constitution  of  spiritual 
life,  yet  believers  are  subject  unto  many  decays,  partly  gradual,  and 
partly  by  surprisals  in  temptation,  whereby  the  growth  of  it  is  ob- 
structed, unto  the  dishonour  of  the  gospel  and  the  loss  of  their  own 
peace  with  joy. 

III.  I  shall  show  that  such  at  present  is  the  condition  of  many 
professors, — namely,  that  they  are  visibly  fallen  under  spiritual  decays, 
and  do  not  evidence  any  interest  in  the  blessed  promise  insisted  on. 

IV.  On  the  confirmation  of  these  things,  our  inquiry  will  be,  how 
such  persons  may  be  delivered  from  such  decays,  and  by  what  means 
they  may  obtain  the  grace  here  promised,  of  spiritual  flourishing  in 
old  age,  both  in  the  strengthening  of  the  inward  principle  of  life  and 
abounding  in  fruits  of  obedience,  which  are  to  the  praise  of  God  by 
Jesus  Christ ;  and  then  we  shall  make  application  unto  this  case  of 
that  truth  which  is  the  subject  of  the  preceding  discourse. 

I.  The  constitution  of  spiiitual  life  is  such  as  is  meet  to  grow  and 
increase  unto  the  end.  Hereby  it  doth  distinguish  itself  from  that 
faith  which  is  temporary ;  for  there  is  a  temporary  faith,  which  will 
both  flourish  for  a  season  and  bring  forth  some  fruit ;  but  it  is  not  in 
its  nature  and  constitution  to  abide,  to  grow  and  increase,  but  rather 
to  decay  and  wither.  It  is  described  by  our  Lord  Jesus  Christ,  Matt, 
xiii.  20,  21.  Either  some  great  temptation  extinguisheth  it,  or  it 
decays  insensibly,  until  the  mind  wherein  it  was  do  manifest  itself  to 
be  utterly  barren.  And,  therefore,  whoever  is  sensible  of  any  spiritual 
decays,  he  is  called  unto  a  severe  trial  and  examination  of  himself, 


438  HOW  TO  EECOVER  FROM  SPIRITUAL  DECAY, 

as  unto  the  nature  of  the  principle  of  his  profession  and  obedience ; 
for  such  decays  do  rather  argue  a  principle  of  temporary  faith  only, 
unto  which  they  are  proper  and  natural,  than  that  whose  nature  it  is 
to  thrive  and  grow  to  the  end,  whereon  those  that  have  it  shall,  as  it 
is  in  the  promise,  still  bring  forth  fruit,  and,  without  their  own  great 
guilt,  be  always  freed  from  such  decays. 

That  this  spiritual  life  is  in  its  nature  and  constitution  such  as  will 
abide,  thrive,  and  grow  to  the  end,  is  three  ways  testified  unto  in  the 
Scripture. 

1.  In  that  it  is  compared  unto  things  of  the  most  infallible  increase 
and  progress;  for  besides  that  its  growth  is  frequently  likened  unto 
that  of  plants  and  trees  well  watered,  and  in  a  fruitful  soil,  which 
fail  not  to  spring,  unless  it  be  from  some  external  violence ;  it  is  like- 
wise compared  unto  such  things  as  whose  progress  is  absolutely  in- 
fallible, Prov.  iv.  18,  "The  path  of  the  just  is  as  the  shining  light, 
that  shineth  more  and  more  unto  the  perfect  day."  The  path  of  the 
just  is  his  covenant-walk  before  God,  as  it  is  frequently  called  in  the 
Scripture,  Ps.  cxix.  35,  105;  Isa.  xxvi.  7;  Ps.  xxiii.  3;  Matt.  iii.  3; 
Heb.  xii.  13;  and  it  compriseth  the  principle,  profession,  and  fruits  of 
it.  This,  saith  the  wise  man,  is  as  the  shining  light ;  that  is,  the 
morning  light.  And  wherein  is  it  so  ?  Why,  as  that  goeth  on  by 
degrees,  and  shineth  more  and  more  unto  the  high  noon  (though  it 
may  be  inteniipted  sometimes  by  clouds  and  storms) ;  so  is  this  path 
of  the  just, — it  goes  on  and  increaseth  unto  the  high  noon,  the  per- 
fect day  of  glory.  It  is  in  its  nature  so  to  do,  though  it  may  some- 
times meet  with  obstructions,  as  we  shall  see  afterward ;  and  so  doth 
the  morning  light  also. 

There  is  no  visible  difference,  as  unto  light,  between  the  hght  of  the 
morning  and  the  light  of  the  evening;  yea,  this  latter  sometimes, 
from  gleams  of  the  setting  sun,  seems  to  be  more  glorious  than  the 
other.  But  herein  they  differ :  the  first  goes  on  gradually  unto  more 
light,  until  it  comes  to  perfection ;  the  other  gradually  gives  j^lace 
unto  darkness,  until  it  comes  to  be  midnight.  So  is  it  as  unto  the 
light  of  the  just  and  of  the  hypocrite,  and  so  is  it  as  unto  their  paths. 
At  first  setting  out  they  may  seem  alike  and  equal ;  j^ea,  convictions 
and  spiritual  gifts  acted  vnth.  corrupt  ends  in  some  hypocrites,  may 
for  a  time  give  a  greater  lustre  of  profession  than  the  grace  of  others 
sincerely  converted  unto  God  may  attain  unto.  But  herein  they  dis- 
cover their  different  natures:  the  one  increaseth  and  goeth  on  con- 
stantly, though  it  may  be  sometimes  but  faintly;  the  other  decays, 
grows  dim,  gives  place  to  darkness  and  crooked  walking. 

This,  then,  is  the  nature  of  the  path  of  the  just;  and  where  it  is 
otherwise  with  us  in  our  Avalk  before  God,  we  can  have  no  evidence 
that  we  are  in  that  path,  or  that  we  have  a  living,  growing  principle 


AND  GROW  IN  GRACR  439 

of  spiritvial  life  in  us.  And  it  is  fit  that  professors  of  all  sorts  should 
be  minded  of  these  things ;  for  we  may  see  not  a  few  of  them  under 
visible  decays,  without  any  sincere  endeavours  after  a  recovery,  who 
yet  please  themselves  that  the  root  of  the  matter  is  in  them.  It  is 
so,  if  love  of  the  world,  conformity  unto  it,  negligence  in  holy  duties, 
and  coldness  in  spiritual  love,  be  an  evidence  of  such  decays.  But  let 
none  deceive  their  own  souls ;  wherever  there  is  a  saving  principle  of 
grace,  it  will  be  thriving  and  growing  unto  the  end.  And  if  it  fall 
under  obstructions,  and  thereby  into  decays  for  a  season,  it  will  give 
no  rest  or  quietness  unto  the  soul  wherein  it  is,  but  will  labour  con- 
tinually for  a  recovery.  Peace  in  a  spiritually-decaying  condition,  is 
a  soul-ruining  security ;  better  be  under  terror  on  the  account  of  sur- 
prisal  into  som.e  sin,  than  be  in  peace  under  evident  decays  of  spiri- 
tual life. 

And,  by  the  way,  this  comparing  of  the  path  of  the  just  unto  the 
morning  light  minds  me  of  what  I  have  seen  more  than  once.  That 
light  hath  sometimes  cheerfully  appeared  unto  the  world,  when,  after 
a  little  season,  by  reason  of  clouds,  tempests,  and  storms,  it  hath  given 
place  again  to  darkness,  like  that  of  the  night ;  but  it  hath  not  so 
been  lost  and  buried  like  the  evening  light.  After  a  while  it  hath 
recovered  itself  unto  a  greater  lustre  than  before,  manifesting  that  it 
increased  in  itself  whilst  it  was  eclipsed  as  to  us.  So  hath  it  been 
with  not  a  few  at  their  first  conversion  unto  God :  great  darkness  and 
trouble  have,  by  the  efficacy  of  temptation  and  injections  of  Satan, 
possessed  their  minds ;  but  the  grace  which  they  have  received,  being 
as  the  morning  light,  hath  after  a  while  disentangled  itself,  and  given 
evidence  that  it  was  so  far  from  being  extinguished,  as  that  it  grew 
and  thrived  under  all  those  clouds  and  darkness ;  for  the  light  of  the 
just  doth  in  the  issue  always  increase  by  temptations,  as  that  of  the 
hypocrite  is  constantly  impaired  by  them. 

Again,  as  it  is  as  the  morning  light,  than  which  nothing  hath  a  more 
assured  progress ;  so  it  is  called  by  our  Saviour  "  living  water,"  John 
iv.  10,  yea,  "a  well  of  water,  springing  up  into  everlasting  life," 
verse  14.  It  is  an  indeficient  spiing, — not  a  pool  or  pond,  though 
never  so  large,  which  may  be  dried  up.  Many  such  pools  of  light, 
gifts,  and  profession,  have  we  seen  utterly  dried  up,  when  they  have 
come  into  age,  or  been  insnared  by  the  temptations  of  the  world. 
And  we  may  see  others  every  day  under  dangerous  decays;  their 
countenances  are  changed,  and  they  have  lost  that  oil  which  makes 
the  face  of  a  believer  to  shine, — namely,  the  oil  of  love,  meekness,  self- 
denial,  and  spirituality  of  converse ;  and  instead  thereof,  there  is  spread 
upon  them  the  fulsome  ointment  of  pride,  self-love,  earthly-minded- 
ness,  which  increaseth  on  them  more  and  more.  But  where  this  prin- 
ciple of  spiritual  life  is,  it  is  as  the  morning  light,  as  an  indeficient 


440  HOW  TO  RECOVER  FROM  SPIRITUAL  DECAY, 

spring  that  never  fails,  nor  can  do  so,  until  it  issue  in  eternal  life.  And 
sundry  other  ways  there  are  whereby  the  same  truth  is  asserted  in 
the  Scripture. 

2.  There  are  sundry  divine  promises  given  unto  believers  that  so 
it  shall  be,  or  to  secure  them  of  such  supplies  of  grace  as  shall  cause 
their  spiritual  life  to  grow,  increase,  and  flourish  unto  the  end ;  such 
as  that  in  the  psalm  which  we  have  considered.  For  these  promises 
are  the  means  whereby  this  spiritual  life  is  originally  communicated 
unto  us,  and  whereby  it  is  preserved  in  us;  by  them  are  we  made  par- 
takers of  this  divine  nature,  2  Pet.  i.  4 ;  and  through  them  is  it  con- 
tinued in  us.  Now  [as  to]  promises  of  this  nature, — namely,  that  by 
the  dispensation  of  the  Spirit  of  Christ,  and  supplies  of  his  grace,  our 
spiritual  life  shall  flourish,  and  be  made  fruitful  to  the  end, — I  shall 
briefly  call  over  one  of  them  only  at  present,  which  is  recorded,  Isa. 
xliv.  3,  4,  "I  will  pour  water  upon  him  that  is  thirsty,  and  floods 
upon  the  dry  ground :  I  will  pour  my  Spirit  upon  thy  se^d,  and  my 
blessing  upon  thine  offspring:  and  they  shall  spring  up  as  among  the 
grass,  as  willows  by  the  water-courses." 

Although  this  promise  may  have  respect  unto  the  gracious  dealing 
of  God  with  the  people  of  the  Jews  after  their  return  from  the  cap- 
tivity, yet  hath  it  so  only  as  it  was  typical  of  the  redemption  of  the 
church  by  Jesus  Christ;  but  it  belongs  properly  to  the  times  of  the 
Gospel,  when  the  righteous  were  to  flourish,  and  it  is  a  promise  of  the 
new  covenant,  as  is  manifest  in  that  it  is  not  only  given  unto  believers, 
but  is  also  extended  unto  their  seed  and  offspring ;  which  is  an  assured 
signature  of  new  covenant  promises.  And  here  is, — 1 .  A  supposition 
of  what  we  are  in  ourselves,  both  before  and  after  our  conversion  unto 
God, — namely,  as  thirsty,  dry,  and  barren  ground.  We  have  nothing 
in  ourselves,  no  radical  moisture  to  make  us  flourishing  and  fruitful. 
And  as  it  is  before,  so  it  is  after  conversion :  "  We  are  not  sufficient 
of  ourselves ;  our  sufficiency  is  of  God,"  2  Cor.  iii.  5.  Being  left  to 
ourselves,  we  should  utterly  wither  and  perish.  But, — 2.  Here  is  the 
blessed  relief  which  God  in  this  case  hath  provided ;  he  will  pour  the 
sanctifying  water  of  his  Spirit  and  the  blessing  of  his  gTace  upon  us. 
And  this  he  will  so  do  as  to  cause  us  to  spring  up  as  among  the  grass, 
as  'vvillows  by  the  water-courses.  There  is  nothing  of  a  more  eminent 
and  almost  visible  growth  than  willows  by  the  water-courses.  Such 
shall  be  the  spiritual  growth  of  believers  under  the  influences  of  these 
promises;  that  is,  they  shall  be  fat  and  flourishing,  and  still  bring 
forth  fruit.  And  other  promises  of  the  same  nature  there  are  many ; 
but  we  must  observe  three  things  concerning  them,  that  we  may  be 
satisfied  in  their  accomplishment.     As, — 

(1.)  The  promises  of  the  new  covenant,  as  unto  the  first  commimi- 
cation  of  grace  unto  the  elect,  are  absolute  and  unconditional ;  they 


AND  GROW  IN  GRACE.  441 

are  the  executive  conveyances  of  God's  immutable  purposes  and  de- 
crees. And  what  should  be  the  conditioner  the  communication  of 
the  first  grace  unto  us  ?  Nothing  that  is  not  grace  can  be  so.  If  it 
be  said  that  this  also  is  of  God  in  us,  which  is  the  condition  of  the 
communication  of  the  first  saving  grace  unto  us,  then  I  would  know 
whether  that  be  bestowed  upon  us  without  any  condition.  If  it  be, 
then  that  is  the  first  gTace,  as  being  absolutely  free ;  if  it  be  not,  then 
what  is  the  condition  whereon  it  is  bestowed?  concerning  which  the 
same  inquhy  must  be  made, — and  so  for  ever.  But  this  is  the  glory 
of  covenant  promises,  that,  as  unto  the  communication  of  the  grace  of 
conversion  and  sanctification  unto  the  elect,  they  are  absolutely  free 
and  unconditionate.     But, — 

(2.)  The  promises  which  respect  the  growth,  degrees,  and  measures 
of  this  grace  in  believers  are  not  so.  There  are  many  duties  required 
of  us,  that  these  promises  may  be  accomplished  towards  us  and  in  us ; 
yea,  watchful  diligence  in  universal  gospel  obedience  is  expected  from 
us  unto  this  end.  See  2  Pet.  i.  4-10.  This  is  the  ordinary  method 
of  the  communication  of  all  supplies  of  gi'ace  to  make  us  spiritually 
flourish  and  be  fruitful, — namely,  that  we  be  found  in  the  diligent 
exercise  of  what  we  have  received.  God  doth  sometimes  deal  other- 
wise, in  a  way  of  sovereignty,  and  surpriseth  men  with  healing  gi'ace 
in  the  midst  of  their  decays  and  backslidings ;  as  Isa.  Ivii.  17,  18.  So 
hath  many  a  poor  soul  been  delivered  from  going  down  into  the  pit. 
The  good  shepherd  will  go  out  of  his  way  to  save  a  wandering  sheep; 
but  this  is  the  ordinary  method. 

(3.)  Notwithstanding  these  blessed  promises  of  growth,  flourishing, 
and  fruitfulness,  if  we  are  negligent  in  the  due  improvement  of  the 
grace  which  we  have  received,  and  the  discharge  of  the  duties  re- 
quired of  us,  we  may  fall  into  decays,  and  be  kept  in  a  low,  unthrifty 
state  all  our  days.  And  this  is  the  principal  ground  of  the  disci ep- 
ancy  between  the  glory  and  beauty  of  the  church,  as  represented  in 
the  promises  of  the  Gospel,  and  as  exemplified  in  the  lives  and  walk- 
ing of  professors, — they  do  not  live  up  unto  the  condition  of  their 
accomplishment  in  them ;  howbeit,  in  God's  way  and  time  they  shall 
be  all  fulfilled.  We  have,  therefore,  innumerable  blessed  promises 
concerning  the  thriving,  growing,  and  flourishing  of  the  principle  of 
spiritual  life  in  us,  even  in  old  age  and  until  death ;  but  the  grace  pro- 
mised unto  this  end  will  not  befall  us  whilst  we  are  asleep  in  spiritual 
sloth  and  security.  Fervent  prayer,  the  exercise  of  all  grace  received, 
with  watchfulness  unto  all  holy  duties,  are  required  hereunto. 

8.  God  hath  secured  the  growth  of  this  spiritual  life,  by  the  pro- 
vision of  food  for  it,  whereby  it  may  be  strengthened  and  increased ; 
for  life  must  be  preserved  by  food.  And  this  in  our  case  is  the  Word 
of  God,  with  all  other  ordinances  of  divine  worship  which  depend 


442  HOW  TO  RECOVER  FROM  SPIRITUAL  DECAY. 

thereon,  1  Pet,  ii.  2,  8.  Whatever  the  state  of  this  life  be, — whether 
in  its  beginning,  its  progress,  its  decays, — there  is  suitable  nourish- 
ment provided  for  it  in  the  good  Word  of  God's  grace.  If  men  will 
neglect  their  daily  food  that  is  provided  for  them,  it  is  no  wonder  if 
they  be  weak  and  thriftless.  And  if  believers  are  not  earnest  in  their 
desires  after  this  food, — if  they  are  not  diligent  in  providing  of  it,  at- 
tending unto  it, — much  more  if,  through  corruptions  and  temptations, 
they  count  it,  in  the  preaching  of  it,  light  and  common  food,  which 
they  do  not  value, — it  is  no  wonder  if  they  fall  into  spiritual  decays; 
but  God  hath  herein  provided  for  our  growth  even  unto  old  age. 

And  this  is  the  first  thing  which  was  proposed  unto  confirmation, 
— namely,  that  the  constitution  and  nature  of  spiritual  life  is  such  as 
to  be  indeficient,  so  as  to  thrive  and  grow  even  in  old  age,  and  unto 
the  end. 

II.  The  second  thing  proposed  is,  that  not^Ndthstanding  all  this 
provision  for  the  growth  of  spiritual  life  in  us,  believers,  especially  in 
a  long  course  of  profession,  are  subject  to  decays,  such  as  may  cast 
them  into  great  perplexities,  and  endanger  their  eternal  ruin. 

And  these  sphitual  decays  are  of  two  sorts.  1.  Such  as  are  gra- 
dual and  universal,  in  the  loss  of  the  vigour  and  life  of  gTace,  both 
in  its  principle  and  in  its  exercise.  2.  Such  as  are  occasioned  by 
surprisal  into  sin  through  the  power  of  temptation ;  I  mean  such  sins 
as  do  waste  the  spiritual  powers  of  the  soul,  and  deprive  it  of  all  solid 
peace. 

As  for  temporary  believers,  give  them  but  time  enough  in  this 
world,  especially  if  it  be  accompanied  with  outward  prosperity  or 
persecution;  and,  for  the  most  part,  their  decays  of  one  sort  or  an- 
other will  make  a  discovery  of  their  hypocrisy.  Though  they  retain 
a  form  of  godhness,  they  deny  the  power  of  it,  Prov,  i,  81 ;  2  Tim. 
iii.  5.  And  if  they  do  not  openly  relinquish  all  duties  of  religion, 
yet  they  will  grow  so  lifeless  and  savourless  in  them,  as  shall  evidence 
their  condition;  for  so  it  is  with  them  who  are  lukewami,  who  are 
neither  hot  nor  cold,  who  have  a  name  to  live,  but  are  dead. 

And  herein  lieth  a  signal  difference  in  this  matter  between  sincere 
believers  and  those  who  believe  only  for  a  time ;  for  those  of  the  lat- 
ter sort  do  either  not  perceive  their  sickness  and  decays, — their  minds 
being  taken  up  and  possessed  with  other  things, — or  if  they  do  find 
that  it  is  not  with  them  as  it  hath  been  formerly,  they  are  not  much 
concerned,  and  on  any  occasional  new  conviction  they  cr}^,  "  Yet  a 
little  more  slumber,  a  little  more  sleep,  a  little  more  folding  of  the 
hands  to  sleep ;''  but  when  the  other  do  find  any  thing  of  this  nature, 
it  makes  them  restless  for  a  recovery.  And  although,  through  the 
many  snares,  temptations,  and  deceits  of  sin,  or  through  their  igno- 
rance of  the  right  way  for  their  healing,  they  do  not  many  of  them 


AND  GROW  IN  GRACE.  443 

obtain  a  speedy  recovery,  yet  none  of  them  do  approve  themselves 
in  such  a  condition,  or  turn  unto  any  undue  reHefs. 

Now,  that  believers  are  subject  to  decays  in  both  the  ways  men- 
tioned, we  have  full  testimony  in  Scripture ;  for  as  unto  that  general, 
gradual  decay,  in  the  loss  of  our  first  faith,  love,  and  works,  in  the 
weakening  of  the  internal  principle  of  spiritual  life,  with  the  loss 
thereon  of  delight,  joy,  and  consolation,  and  the  abatement  of  the 
fruits  of  obedience,  our  Lord  Jesus  Christ  doth  expressly  charge  it  on 
five  of  the  seven  churches  of  Asia,  Rev.  ii.,  iii.  And  in  some  of  them, 
as  Sardis  and  Laodicea,  those  decays  had  proceeded  unto  such  a 
degree,  as  that  they  were  in  danger  of  utter  rejection.  And  hereunto 
answers  the  experience  of  all  churches  and  all  believers  in  the  world. 
Those  who  are  otherwise  minded  are  dead  in  sin,  and  have  got  pre- 
tences to  countenance  themselves  in  their  miserable  condition.  So 
is  it  with  the  Church  of  Rome;  and  I  wish  others  did  not  in  some 
measure  follow  them  therein. 

And  as  unto  those  of  the  second  sort,  wdiereinto  men  are  cast  by 
surprisals  and  temptations,  producing  great  spiritual  distress  and 
anguish  of  soul,  under  a  sense  of  God's  displeasure,  we  have  an 
instance  in  David,  as  he  gives  us  an  account  of  himself,  Ps.  xxxviii. 
1-10,  "  O  Lord,  thine  arrows  stick  fast  in  me,  and  thy  hand  presseth 
me  sore.  There  is  no  soundness  in  my  flesh  because  of  thine  anger; 
neither  is  there  any  rest  in  my  bones  because  of  my  sin.  For  mine 
iniquities  are  gone  over  mine  head ;  as  an  heavy  burden  they  are  too 
heavy  for  me.  My  wounds  stink,  and  are  corrupt,  because  of  my 
foolishness,"  &c. 

It  is  certain  that  here  is  a  description  of  a  very  woful  state  and 
condition;  and  the  Psalmist,  knowing  that  he  was  called  of  God  to 
be  a  teacher  and  instructor  of  the  church  in  all  ages,  records  his  own 
experience  unto  that  end.  Hence  the  title  of  it  is,  "  A  Psalm  to 
bring  to  remembrance."  Some  judge  that  David  had  respect  unto 
.some  great  and  sore  disease  that  he  was  then  visited  wdthal.  But  if 
it  were  so,  it  was  only  an  occasion  of  his  complaint;  the  cause  of  it 
was  sin  alone.  And  four  things  he  doth  represent.  1.  That  he  had 
departed  from  God,  and  fallen  into  provoking  sins,  which  had  pro- 
duced great  distresses  in  his  mind,  verses  3,  4.  2.  That  he  had 
foolishly  continued  in  that  state,  not  making  timely  application  to 
grace  and  mercy  for  healing,  whereby  it  was  grown  deplorable, 
verse  5.  And  this  folly  is  that  alone  which  makes  such  a  condition 
dangerous, — namely,  when  men,  on  their  surprisals  in  sin,  do  not 
speedily  ajiply  themselves  mito  healing  remedies.  8.  That  he  had 
herein  a  continual  sense  of  the  displeasure  of  God  by  reason  of  sin, 
verses  2-4.  4.  That  he  was  altogether  restless  in  this  state,  mourning, 
groaning,  labouring  continually  for  deliverance. 


444  HOW  TO  RECOVER  FROM  SPIRITUAL  DECAY, 

This  is  a  clearer  delineation  of  tlie  condition  of  believers,  when, 
either  by  the  greatness  of  any  sin,  or  by  a  long  continuance  in  an 
evil  and  a  careless  frame,  they  are  cast  under  a  sense  of  divine  dis- 
pleasure. This  opens  their  minds  and  their  hearts,  declaring  how  all 
things  are  within,  which  they  cannot  deny.  It  is  not  so  with  many, 
in  the  same  measures  and  degrees,  as  it  was  with  David,  whose  falls 
were  very  great;  but  the  substance  of  it  is  found  in  them  all.  And 
herein  the  heart  knoweth  its  own  bitterness;  a  stranger  intermeddleth 
not  with  it :  none  knows  the  groaning  and  labouring  of  a  soul  con- 
vinced of  such  spiritual  decays,  but  he  alone  in  whom  they  are. 
Hereon  is  it  cast  dowji  to  the  earth,  going  mourning  all  the  day  long, 
though  others  know  nothing  of  its  sorrows :  but  it  is  of  a  far  more  sad 
consideration,  to  see  men  manifesting  their  inward  decays  by  their 
outward  fruits,  and  yet  are  little  or  not  at  all  concerned  therein.  The 
former  are  in  ways  of  recovery;  these  in  the  paths  that  go  down  to 
the  chambers  of  death. 

I  suppose,  therefore,  I  may  take  it  for  granted,  that  there  are  few 
professors  of  religion,  who  have  had  any  long  continuance  in  the  ways 
of  it,  having  withal  been  exposed  unto  the  temptations  of  life,  and 
much  exercised  with  the  occasions  of  it,  but  that  they  have  been 
asleep  in  their  days,  as  the  spouse  complains  of  herself,  Cant.  v.  2; 
that  is,  they  have  been  overtaken  with  decays  of  one  sort  or  another, 
either  with  respect  unto  spiritual  or  moral  duties, — in  their  relation 
unto  churches  or  families,  in  their  judgments  or  their  affections,  in 
their  inward  frames  or  outward  actions,  they  have  been  overtaken 
with  the  effects  of  sloth,  negligence,  or  the  want  of  a  continual  watch 
in  the  life  of  faith.     I  wish  it  were  otherwise. 

I  principally  herein  intend  those  gradual  declensions  in  the  life  and 
power  of  grace  which  men  in  a  long  course  of  profession  are  subject 
unto.  And  these  for  the  most  part  proceed  from  formality  in  holy 
duties,  under  the  constant  outward  performance  of  them;  vehement 
engagements  in  tlie  aifairs  of  life,  an  overvaluation  of  sinful  enjoy^ 
ments,  growth  in  carnal  wisdom,  neglect  of  daily  mortification  of  such 
sins  as  men  are  naturally  disposed  unto,  with  a  secret  influence  from 
the  prevalent  temptation  of  the  days  wherein  we  hve; — which  things 
are  not  now  to  be  spoken  unto. 

III.  But  I  come  to  that  which  was  proposed  in  the  third  place, — 
namely,  to  show  that  this  at  present  is  the  state  of  many  professors 
of  religion,  that  they  are  fallen  under  those  spiritual  decays,  and  do 
not  enjoy  the  effects  of  the  promises  concerning  flourishing  and  fruit- 
fulness,  which  we  have  insisted  on.  To  fasten  a  conviction  on  them, 
or  some  of  them  at  least,  that  it  is  indeed  so  with  them,  is  my  present 
design;  and  this  ought  to  be  done  with  some  diligence.  The  glory 
of  Christ,  the  honour  of  the  Gospel,  and  the  danger  of  the  souls  of 


AND  GROW  IN  GRACE.  445 

men  do  call  for  it.  This  is  the  secret  root  of  all  our  evil,  which  will 
not  be  removed  unless  it  be  digged  up.  Who  sees  not,  who  complains 
not  of  the  loss  of,  or  decays  in,  the  power  of  religion  in  the  days 
wherein  we  live  ?  But  few  there  are  who  either  know  or  apply  them- 
selves, or  direct  others,  unto  the  proper  remedy  of  this  evil.  Besides, 
it  is  almost  as  difficult  to  convince  men  of  their  spiritual  decays  as  it 
is  to  recover  them  from  them ;  but  without  this,  healing  is  impos- 
sible. If  men  know  not  their  sickness,  they  will  not  seek  for  a  cure. 
Some,  when  they  see  their  sickness  and  their  wound,  will  apply 
themselves  unto  wrong,  useless  remedies,  like  them  in  the  prophet 
Hosea,  v.  1 3.  None  will  make  use  of  any  cure  who  see  no  disease  at 
all.  Wherefore,  to  fasten  a  conviction  hereof  on  the  minds  of  some, 
we  may  make  use  of  the  ensuing  inquiries  and  observations. 

1.  Have  you,  in  the  way  of  your  profession,  had  any  experience 
of  these  spiritual  decays  ?  I  doubt  not  but  that  there  are  some  who 
have  been  preserved  green  and  flourishing  from  their  first  conversion 
unto  God,  who  never  fell  under  the  power  of  sloth,  neglect,  or  tempta- 
tion, at  least  not  for  any  remarkable  season ;  but  they  are  but  few. 
It  was  not  so  with  scarce  any  of  those  believers  under  the  Old  Tes- 
tament whose  lives  and  walkings  are  recorded  for  our  instruction; 
and  they  must  be  such  as  lived  in  an  exact  and  diligent  course  of 
mortification.  And  some  there  are  who  have  obtained  relief  and 
deliverance  from  under  their  decays, — whose  backs!  idings  have  been 
healed,  and  their  diseases  cured.  So  it  was  with  David,  as  lie  divinely 
expresseth  it,  Ps.  ciii.  1,3-5,  "Bless  the  Lord,  0  my  soul;  and  all  that 
is  within  me,  bless  his  holy  name.  Who  forgiveth  all  thine  iniquities; 
who  healeth  all  thy  diseases :  who  redeemeth  thy  life  from  destruc- 
tion; who  crowneth  thee  with  loving-kindness  and  tender  mercies: 
who  satisfieth  thy  mouth  with  good  things,  so  that  thy  youth  is  re- 
newed like  the  eagle's.''  So  doth  he  celebrate  his  deliverance  from 
that  state  whereof  he  complains,  Ps.  xxxviii., — which  we  mentioned 
before.  And  there  is  no  grace  or  mercy  that  doth  more  affect  the 
hearts  of  believers,  that  gives  them  a  gxeater  transport  of  joy  and 
thankfulness,  than  this  of  deliverance  from  backslidings.  It  is  a  bring- 
ing of  the  soul  out  of  prison,  which  enlargeth  it  unto  praise,  Ps.  cxlii.  7. 
Of  this  sort  I  doubt  not  but  that  there  are  many;  for  God  hath 
given  great  warnings  of  the  danger  of  a  spiritually-decaying  state ; 
and  he  hath  made  great  promises  of  recovery  from  it ;  and  multitudes 
in  the  church  are  daily  exercised  herein.  But  I  speak  in  general 
unto  all.  Have  you  any  experience  of  such  spiritual  decays,  either 
in  the  frame  of  your  spirits  or  in  the  manner  of  your  walking  before 
God ;  or,  at  least,  that  you  are  prone  unto  them,  if  not  mightily  pre- 
served by  the  power  of  grace  in  your  own  utmost  diligence  ?  If  you 
have  not  so,  then  I  fear  it  is  from  one  of  these  two  causes: — 


446  HOW  TO  EECOVER  FROM  SPIRITUAL  DECAY, 

(1.)  That,  indeed,  you  have  never  had  any  flourishing  spiritual  state 
in  your  souls.  He  that  hath  been  always  weak  and  sickly  doth  not 
know  what  it  is  to  want  a  state  of  health  and  strength,  because  he 
never  had  experience  of  it ;  miich  less  doth  he  that  is  dead  know  what 
it  is  to  want  life.  But  he  that  from  an  exquisite  temper  of  health  falls 
into  languishing  distempers,  knows  distinctly  both  how  it  was  and 
how  it  is  with  him.  And  the  frame  of  the  minds  of  many  professors 
of  religion,  with  the  manner  of  their  walking,  is  such,  as  that,  if  they 
are  not  sensible  of  spiritual  decays,  it  is  evident  that  they  never  had 
any  good  spiritual  health ;  and  it  is  to  no  purpose  to  treat  with  such 
persons  about  a  recovery.  There  are,  amongst  those  who  make  an 
outward  profession  of  true  religion,  many  that  live  in  all  sorts  of  sins. 
If  you  should  deal  with  them  about  backslidings,  decays,  and  a  re- 
covery, you  will  seem  unto  them  as  Lot  did  to  his  sons-in-law,  when 
he  told  them  of  the  destruction  of  Sodom, — as  one  that  mocked,  or 
made  sport  with  them,  Gen.  xix.  14;  or  you  will  be  mocked  by  them 
for  your  pains.  They  have  been  always  such  as  they  are;  it  was 
never  otherwise  with  them ;  and  it  is  a  ridiculous  thing  to  speak  to 
them  of  a  recovery.  We  must  be  able  in  this  case  to  say  to  men, 
"  Remember  whence  you  are  fallen,  and  repent,  and  do  the  first 
works,"  Rev.  ii.  5.  They  must  have  had  an  experience  of  a  better 
state,  or  they  will  not  endeavour  a  recovery  from  that  wherein  they 
are.  Such,  therefore,  as  see  neither  evil  nor  danger  in  their  present 
condition,  but  suppose  all  is  well  enough  -with  them,  because  it  is  as 
good  as  ever  it  was,  wdll  not  easily  be  brought  under  this  conviction ; 
but  they  have  that  Avhich  is  of  no  less  importance  for  them  to  in- 
quire into, — namely,  whether  they  have  had  any  thing  of  the  truth  of 
grace  or  no.     Or, — 

(2.)  If  you  have  not  this  experience,  it  is  to  be  feared  that  you  are 
asleep  in  security, — which  is  hardly  distinguishable  from  death  in  sin. 
The  church  of  Laodicea  was  sensibly  decayed,  and  gone  off  from  its 
primitive  faith  and  obedience ;  yet  she  was  so  secure  in  her  condition, 
knew  so  little  of  it,  that  she  judged  herself,  on  the  contrary,  to  be  in 
a  thriving,  flourishing  state.  She  thought  herself  increased  in  all 
church  riches  and  goods, — that  is,  gifts  and  grace, — while  "  she  was 
wretched,  and  miserable,  and  poor,  and  blind,  and  naked,"  Rev.  iii. 
1 7 ;  in  such  a  state  as  wherein  it  is  questionable  whether  she  had  any 
thing  of  the  life  and  power  of  grace  to  be  found  in  her  or  no.  And  so 
is  it  with  many  churches  at  this  day,  especially  that  which  boasts  " 
itself  to  be  without  error  or  blame.  And  it  is  strange  that  a  church 
should  suppose  that  it  flourisheth  in  grace  and  gifts,  when  it  hath  no- 
thing but  a  noise  of  words  m  their  stead. 

So  God  testified  concerning  Ephraim,   that    "grey   hairs   were 
sprinkled  on  him,  yet  he  knew  it  not,"  Hos.  viL  9.     He  was  in  a 


AND  GROW  IN  GRACE.  447 

declining,  dying  condition,  but  did  not  understand  it.  Hence  it  is 
added,  "  They  do  not  return  to  the  LoRD  their  God,  nor  seek  him  for 
all  this,"  verse  10.  If  men  will  not  learn  and  own  their  spiritual 
decays,  there  is  no  hope  of  prevailing  with  them  to  return  unto  the 
Lord.  "  The  whole  have  no  need  of  a  physician,  but  the  sick;"  Christ 
"  came  not  to  call  the  righteous,  but  sinners  to  repentance."  Such 
persons  are  under  the  power  of  a  stupid  security,  from  whence  it  will 
be  very  hard  to  rouse  them  up.  Hence  it  is  that  we  have  so  little  suc- 
cess for  the  most  part  in  calling  persons  to  look  after  a  revival  and 
recovery  of  their  decays;  they  acknowledge  no  such  thing  in  them- 
selves,— such  calls  may  belong  unto  others ;  yea,  if  any  word  seem  to 
come  near  them  unto  their  disquietment,  they  are  apt  to  think  it  was 
spoken  out  of  spite  and  ill-will  towards  them :  they  approve  of  them- 
selves in  their  present  condition.  Hence  is  the  complaint  of  Christ 
in  the  ministry  of  the  Word,  "  I  have  called,  and  ye  have  refused ;  I 
have  stretched  out  my  hand,  and  no  man  regarded.  Ye  have  set 
at  nought  all  my  counsel,  and  would  none  of  my  reproof,"  Prov.  i, 
24,  25.  Hence,  let  this  truth  be  pressed  a  thousand  times,  it  is  not 
one  of  a  thousand  who  will  think  himself  so  concerned  as  to  apply 
himself  unto  a  relief    A  spirit  of  slumber  seems  to  be  poured  on  many. 

2.  To  improve  this  conviction,  I  would  ask  of  some,  whether  they 
have  been  able  to  maintain  spiritual  peace  and  joy  in  their  souls.  I 
take  it  for  granted  that  ordinarily  they  are  inseparable  adjuncts  of 
the  life  of  faith,  in  an  humble,  fruitful  walk  before  God.  The  Scrip- 
ture testifieth  that  they  are  so;  and  no  experience  lies  against  it  in 
ordinary  cases.  And  I  suppose  that  those  unto  whom  I  speak  do  in 
some  measure  know  what  they  are,  and  do  not  delude  themselves 
with  fancies  and  imaginations :  they  have  substance  in  them,  how- 
ever by  some  derided,  and  to  some  unknown.  Have  this  peace  and 
joy  been  maintained  and  borne  sway  in  your  minds?  Have  they 
under  all  trials  and  surprisals  been  quickly  composed  by  them  ?  or 
are  you  not  rather  on  all  occasions  uneasy  and  perplexed?  This  is 
certain,  that  a  decaying  spuitual  state  and  solid  spiritual  peace  are  in- 
consistent; and  if  ever  you  had  such  peace,  you  may  by  the  loss  of 
it  know  into  what  state  you  are  come. 

8.  Not  to  inquire  farther  into  things  internal  and  hidden,  wherein 
men  may  justify  themselves  if  they  please,  there  are  too  many  open, 
visible  evidences  of  these  decays  among  professors  of  religion;  they 
have  not  kept  them  from  the  eyes  of  the  church,  nor  yet  from  the 
world.  Do  not  pride,  selfishness,  worldliness,  levity  of  attire,  and 
vanity  of  life,  with  corrupt,  unsavoury  communication,  abound  among 
many?  The  world  was  never  in  a  worse  posture  for  conformity  than 
it  is  at  this  day,  wherein  all  flesh  hath  corrupted  its  way;  and  yet, 
as  to  things  of  outward  appearance,  how  little  distinction  is  left  be- 


448  HOW  TO  RECOVER  FROM  SPIRITUAL  DECAY, 

tween  it  and  those  who  would  be  esteemed  more  strict  professors  of 
religion !  Was  this  the  way  and  manner  of  the  saints  of  old, — of  those 
that  went  before  us  in  the  same  profession?  Was  it  so  with  ourselves 
in  the  time  of  our  first  espousals,  when  we  went  after  God  in  the 
wilderness,  in  a  land  that  was  not  sown?  as  Jer.  ii.  2.  Some  under- 
stand what  I  say:  if  we  have  not,  some  of  us,  had  better  days,  we 
never  had  good  days  in  our  lives;  if  we  have  had  them,  why  do  we 
not  stir  up  ourselves  to  look  after  a  recovery? 

4.  May  not  God  say  of  many  of  us  what  he  said  of  his  people  of 
old,  "  Thou  hast  been  weary  of  me,  0  Israel  ? "  Isa.  xliii.  22.  Have 
we  not  been  weary  of  God,  until  we  have  abundant  cause  to  be  weary 
of  ourselves  ?  The  most,  I  presume,  will  be  ready,  with  them  in 
Malachi,  to  say,  "  How  or  wherein  have  we  been  weary  of  God  ? " 
Do  we  not  abide,  yea,  abound,  in  the  duties  of  his  service?  What  can 
be  more  required  of  us  ?  Wherein  are  we  to  blame  ?  This  were 
something  indeed,  but  that  it  is  often  so,  that  men  are  weary  of  God 
when  they  even  weary  God  with  their  duties  and  services,  Isa.  i. 
13,  14.  God  says  in  his  Word,  he  is  weary:  they  say  in  their  hearts, 
they  are  weary,  Mai.  i.  13.     But  I  answer, — 

(1.)  Many  cannot  with  any  modesty  make  use  of  this  pretence. 
Their  sloth,  indifferency,  and  negligence  in  the  observance  of  tha 
duties  of  divine  worship,  both  in  private  and  public,  is  notorious.  In 
particular,  is  not  the  duty  of  family  prayer  neglected  by  many,  at 
least  as  to  its  constancy  and  fervency?  And  although  it  be  grounded 
in  the  light  of  nature,  confirmed  by  the  general  rules  of  the  Scripture, 
requisite  unto  the  dedication  of  a  family  unto  God,  strengthened  by 
the  constant  example  of  all  the  saints  of  old,  and  necessary  in  the  ex- 
perience of  all  that  walk  with  God;  yet  do  not  many  begin  to  seek 
out  pleas  and  arguings  to  justify  their  omission  hereof  ?  Are  not  all 
things  filled  with  the  fruits  of  the  negligence  of  such  professors  in  the 
instruction  of  their  children  and  servants  ?  And  hath  not  God  given 
severe  rebukes  unto  many  of  us,  in  their  fearful  miscarriages  ?  And 
as  unto  the  public  worship  of  God,  I  wish  that  sloth  and  indifferency 
did  not  appear  upon  too  many,  under  various  pretences.     But, — 

(2.)  This  is  not  that  which  I  do  intend.  Men  may  be  weary  of 
God,  whilst  they  abide  in  the  observance  of  a  multitude  of  outward 
duties. 

[1.]  They  may  be  so,  with  respect  unto  that  spirituality  and  in- 
tension of  mind  unto  the  exercise  of  all  grace,  which  are  required  unto 
such  duties.  These  are  the  life,  the  soul,  the  animating  principle  of 
them,  without  which  their  outward  performance  is  but  a  dead  carcase. 
Men  may  draw  nigh  to  God  with  their  lips,  when  their  hearts  are  far 
from  him.  This  is  that  which  becomes  God  in  his  worship,  and  is 
useful  to  our  own  souls;   for  "God  is  a  Spirit,  and  he  will  be  wor- 


AND  GROW  IN  GRACE.  449 

shipped  in  spirit  and  in  truth;"  which  he  is  not,  but  in  the  exercise 
of  the  graces  of  his  Spirit  in  the  worshippers ;  "  for  bodily  exercise 
profitetli  httle,  but  godliness  is  profitable  unto  all  things,"  1  Tim. 
iv.  8. 

To  keep  up  the  mind  unto  this  frame,  to  stir  up  all  grace  unto  a 
constant  vigorous  exercise  in  all  holy  duties,  is  a  matter  whereunto 
great  spiritual  diligence  and  watchfulness  is  required.  Watch  unto 
prayer.  A  thousand  pretences  rise  against  it;  all  the  arts  of  sloth, 
formality,  weariness  of  the  flesh,  and  the  business  of  life,  do  contend 
to  frustrate  the  design  of  it.  And  the  suitableness  of  resting  in  the 
work  done,  unto  the  principles  of  a  natural  conscience,  gives  efficacy 
to  them  all :  and  when  men  come  to  satisfy  themselves  herein,  it  may 
be  it  were  better  that  for  a  time  such  duties  were  wholly  omitted ; 
for  in  that  case  conscience  itself  will  urgently  call  on  men,  not  hard- 
ened in  sin,  to  a  consideration  of  their  condition :  wherefore  much 
sphitual  labour  and  diligence  is  required  in  this  matter.  The  out- 
ward performance  of  religious  duties,  be  they  never  so  many,  or  how- 
ever strictly  enjoined,  as  the  daily  and  nightly  canonical  hours 
amongst  the  Popish  devotionists,  is  an  easy  task, — much  inferior  unto 
the  constant  labour  which  some  men  use  in  their  trades  and  callings. 
And  in  them,  in  the  performance  of  them,  either  public  or  in  their 
families,  men  may  be  weary  of  God :  and  according  as  they  are  remiss 
in  the  constant  keeping  up  of  spirituality,  and  the  exercise  of  grace 
in  sacred  duties,  so  is  the  degree  of  their  weariness.  And  there  is 
almost  nothing  whereby  men  may  take  a  safer  measure  of  their  de- 
cays or  growth,  than  by  the  usual  frame  of  their  minds  in  these  duties. 
If  they  do  constantly  in  them  stir  up  themselves  to  take  hold  of  God, 
Isa.  Ixiv.  7,  it  is  an  evidence  of  a  good  temper  of  spiritual  health  in 
the  soul.  But  this  will  not  be  done  without  the  utmost  watchfulness 
and  care  against  impressions  from  the  flesh  and  other  temptations. 
But  sloth  and  formality  herein  is  a  sign  of  a  thriftless  state  in  the 
inner  man:  and  all  inventions  of  such  foraiality  are  disserviceable 
unto  the  interest  of  grace. 

[2.]  So  is  it  with  them  also,  who,  attending  unto  the  outward 
duties  of  religion,  do  yet  indulge  themselves  in  any  known  sin ;  for 
there  is  nothinof  of  God  in  those  duties  which  tend  not  unto  the 
mortification  of  all  sin :  and  men  may  keep  up  a  form  of  godliness, 
to  countenance  themselves  in  the  neglect  of  its  power.  And  in  par- 
ticular, where  any  known  sin  is  indulged  unto,  where  the  mortification 
of  it  is  not  duly  endeavoured,  where  our  religious  duties  ai-e  not  used, 
applied,  and  directed  unto  that  end,  there  is  a  weariness  of  whatever 
is  of  God  in  them ;  nor  hath  the  soul  any  real  intercourse  or  commu- 
nion with  God  by  them. 

5.  If  we  should  make  a  pai-ticular  inquiry  into  the  state  of  our 


450  HOW  TO  RECOVER  FROM  SPIRITUAL  DECAY, 

souls  with  respect  unto  those  graces  which  are  most  useful,  and  tend 
most  to  the  glory  of  God,  it  is  to  be  feared  that  the  decays  of  many 
would  be  made  very  evident;  such  are  zeal,  humility,  contriteness  of 
heart,  spiritual-mindedness,  vigour  of  soul,  and  delight  in  the  ways 
of  God,  love,  charity,  self-denial,  and  the  like.  Are  we  fat  and 
flourishing  in  these  things,  even  in  old  age  ?  Are  they  in  us,  and  do 
they  abound  ?  as  the  apostle  speaks,  2  Pet.  i.  8.  Do  we  bring  forth 
the  fruit  of  them,  so  as  to  show  the  faithfulness  of  God  in  his  supply 
of  grace  ?  I  shall  not  make  a  particular  inquiry  into  them,  but  only 
give  two  general  rules,  whereby  we  may  try  ourselves  with  respect 
unto  them  all, 

(1.)  The  loss  of  a  spiritual  appetite  unto  the  food  of  our  souls  is 
an  evidence  of  a  decay  in  all  these  graces.  Spiritual  appetite  consists 
in  earnest  deshes,  and  a  savoury  relish;  so  it  is  described  by  the 
apostle,  1  Pet.  ii.  2,  3,  "  As  new-born  babes,  desire  the  sincere  milk 
of  the  Word,  that  ye  may  grow  thereby ;  if  so  be  ye  have  tasted  that 
the  Lord  is  gracious."  There  is  required  unto  this  spiritual  appetite 
an  earnest  desire  of  the  Word,  grounded  on  an  experience  of  the  gi'ace 
of  God  in  it,  unto  this  end,  that  we  may  grow  and  thrive  spiritually 
thereby.  And  this  appetite  will  give  us  as  just  a  measure  of  the  state 
of  grace  in  us  as  a  natural  appetite  unto  wholesome  food,  with  due 
digestion  thereon,  doth  give  of  a  good  state  of  health  in  the  body. 

This,  therefore,  we  are  to  inquire  into.  Doth  it  abide  in  us  as 
formerly  ?  We  hear  the  Word  preached  as  much  as  ever;  but  do  we 
do  it  with  the  same  desire  and  spiritual  relish  as  before  ?  Some  hear 
to  satisfy  their  convictions,  some  to  please  their  fancies,  and  some  to 
judge  of  the  persons  by  whoix^  it  is  dispensed.  It  is  but  in  few  that 
the  necessary  preparation  for  the  due  receiving  of  it  is  found. 

When  men  grow  in  age,  they  lose  much  of  their  natural  appetite 
unto  food.  They  must  eat  still,  for  the  maintenance  of  life ;  but  they 
do  it  not  with  that  desire  after  it,  and  that  gust  in  it,  as  in  the  days 
of  youth  and  health.  Hence  they  are  apt  to  think  that  the  meat 
which  they  had  formerly  was  more  savoury  than  what  is  now  pro- 
vided for  them;  though  what  they  now  enjoy  is  much  to  be  prefeixed 
before  what  they  then  had.  The  change  is  in  themselves.  So  we 
may  find  not  a  few  professors,  who  are  ready  to  think  and  say  that 
the  preaching  which  they  had  in  former  days,  and  the  religious  exer- 
cises which  they  were  engaged  in,  were  far  to  be  preferred  above 
what  they  now  enjoy.  But  the  change  is  in  themselves ;  they  have 
lost  their  spiritual  appetite,  or  their  hunger  and  thirst  after  the  food 
of  their  souls. 

"  The  full  soul  loatheth  an  honey-comb ;  but  to  the  hungiy  soul 
every  bitter  thing  is  sweet,"  Prov.  xxvii.  7.  Men  being  gTOwn  full  of 
themselves,  and  of  a  good  conceit  of  their  OAvn  abilities,  have  lost 


AND  GROW  IN  GRACE.  451 

their  spiritual  appetite  unto  tlie  Word  of  God ;  and  this  makes  the 
Word  lose  its  power  and  efficacy  towards  them.  That  Word,  which  the 
Psalmist  says  is  "  sweeter  than  honey,  or  the  honey-comb,''  Ps.  xix.  10, 
hath  little  or  no  taste  or  relish  in  it  unto  them.  If  they  were  hungiy, 
they  would  find  a  sweetness  in  the  bitterest  of  its  reproofs,  beyond 
what  they  can  now  find  in  the  sweetest  of  its  promises.  They  come 
to  hear  the  Word  with  sick  desires,  and  low  expectations,  as  if  they 
were  invited  to  eat  after  a  feast,  being  self-fuR  before.  But  this  loss 
of  a  spiritual  appetite  is  an  evidence  of  the  decay  of  all  other  graces 
whatever. 

(2.)  A  neglect  of  making  religion  our  principal  business,  is  an- 
other evidence  of  the  decay  of  all  sorts  of  grace  in  us.  For  where 
grace  is  in  its  proper  exercise,  it  will  subordinate  all  things  unto  re- 
ligion, and  the  ends  of  it,  as  David  twenty  times  declares  in  the 
119th  Psalm.  All  things,  all  occasions  of  life,  shall  be  postponed 
thereunto.  The  love  and  valuation  of  it  "will  bear  sway  in  our  minds, 
our  thoughts,  and  affections ;  and  the  practice  of  it  shall  give  rule  unto 
all  other  concernments.  But  is  it  so  with  many  amongst  us?  It  is 
well  if  religion  be  one  thing, — it  is  far  enoughfrom  being  the  one  thing; 
every  other  thing  is  prefeiTed  before  it,  and  it  can  hardly  crowd  in  to 
possess  any  place  in  their  minds.  To  see  men  continually  plodding 
in  the  affairs  of  the  world,  regulating  all  their  actings  by  their  con- 
cernment in  them,  diverting  only  at  some  seasons,  as  it  were  out  of 
their  way,  unto  duties  of  religion, — it  is  vain  to  say  that  they  make 
religion  their  business.  But  there  is  scarce  a  more  certain  evidence 
of  a  frame  of  mind  spiritually  decaying  in  all  sorts  of  graces,  if  ever 
any  of  them  were  in  it  in  sincerity  and  power,  than  this  one,  that  men 
do  not  make  religion  their  chiefest  business.  And  a  little  self-exami- 
nation will  help  men  to  judge  what  it  is  that  they  make  so  to  be. 

(3.)  Lastly,  I  might  also  instance  the  uselessness  of  men  in  their 
profession;  in  want  of  love  unto  all  saints,  barrenness  in  good  works, 
unreadiness  and  unwillingness  to  comply,  in  any  extraordinary  man- 
ner, with  the  calls  of  God  unto  repentance  and  reformation;  in  love 
of  the  world  and  pride  of  life,  with  passions  suited  unto  such  prin- 
ciples, predominant  in  them :  for  they  are  all  undeniable  evidences, 
that  those  with  whom  they  are  found  had  never  any  true  grace  at 
all,  or  that  they  are  fallen  under  woful  decays.  But  what  hath  been 
spoken  may  be  sufficient  unto  our  present  purpose. 

This  is  the  third  thing  that  was  proposed, — namely,  an  endeavour 
to  leave  convictions  on  the  minds  of  some  concerning  their  spiritual 
decays,  and  the  necessity  of  seeking  after  a  revival  by  the  means  that 
shall  be  insisted  on.  And  I  intend  it  principally  for  those  of  us  who, 
under  a  long  profession,  are  now  come  unto  age,  and  shall  not  have 
much  time  for  duty  continued  to  us.  And  the  truth  is,  I  meet  with 
VOL.  I.— 37 


452  HOW  TO  RECOVER  FROM  SPIRITUAL  DECAY, 

none  who  are  Christians  of  any  considerable  experience,  and  are  spi- 
ritually-minded, but  they  are  sensible  of  the  danger  of  such  decays  in 
this  hour  of  temptation,  and  how  difficult  it  is,  in  the  use  of  all  means, 
to  keep  up  a  vigorous,  active  frame  of  mind,  in  faith,  love,  holiness, 
and  fruitfulness.  And  for  those  who  are  not  concerned  herein,  I  con- 
fess I  know  not  what  to  make  of  them,  or  their  religion. 

IV.  I  proceed  unto  that  which  was  proposed  in  the  fourth  or  last 
place, — namely,  the  way  and  means  whereby  believers  may  be  deli- 
vered from  these  decays,  and  come  to  thrive  and  flourish  in  the  in- 
ward principle  and  outward  fruits  of  spiritual  life ;  which  will  bring 
us  back  unto  consideration  of  that  truth  which  we  may  seem  to  have 
diverted  from.  And  to  tliis  end,  the  things  ensuing  are  proposed 
unto  consideration: — 

1.  The  state  of  spiritual  decays  is  recoverable.  No  man  that  is 
fallen  under  it  hath  any  reason  to  say.  There  is  no  hope,  provided  he 
take  the  right  way  for  his  recovery.  If  every  step  that  is  lost  in  the 
way  to  heaven  should  be  irrecoverable,  woe  would  be  vmto  us; — ^we 
should  all  assuredly  perish.  If  there  were  no  reparation  of  our 
breaches,  no  healing  of  our  decays,  no  salvation  but  for  them  who  are 
always  progressive  in  grace ;  if  God  should  mark  all  that  is  done  amiss, 
a,s  the  Psalmist  speaks,  "  0  Lord,  who  should  stand?"  nay,  if  we  had 
not  recoveries  every  day,  we  should  go  off  with  a  perpetual  backslid- 
ing. But  then,  as  was  said,  it  is  required  that  the  right  means  of  it 
be  used,  and  not  that  which  is  destructive  of  what  is  designed ;  whereof 
I  shall  give  an  instance.  When  trees  grow  old,  or  are  decaying,  it  is 
useful  to  dig  about  them,  and  manure  them ;  which  may  cause  them 
to  flourish  again,  and  abound  in  fruit.  But  instead  hereof,  if  you 
remove  them  out  of  their  soil,  to  plant  them  in  another,  which  may 
promise  much  advantage,  they  will  assuredly  wither  and  die.  So  it  is 
with  professors,  and  hath  been  with  many.  Finding  themselves  under 
manifold  decays,  and  little  or  nothing  of  the  life  and  power  of  religion 
left  in  them,  they  have  grown  weary  of  their  station  and  have  changed 
their  soil,  or  turning  from  one  way  in  religion  unto  another,  as  some 
have  turned  Papists,  some  Quakers,  and  the  like,  apprehending  that 
fault  to  be  in  the  religion  which  they  professed,  which  was  indeed 
only  in  themselves.  You  cannot  give  an  instance  of  any  one  who  did 
not  visibly  wither  and  die  therein;  but,  had  they  used  the  proper 
means  for  their  healing  and  recovery,  they  might  have  hved  and 
brought  forth  fruit. 

2.  A  strict  attendance  unto  the  severities  of  mortification,  with  all 
the  duties  that  lead  thereunto,  is  required  unto  this  end ;  so  also  is  the 
utmost  diligence  in  all  duties  of  obedience.  These  things  naturally 
offer  themselves  as  the  first  relief  in  this  case,  and  they  ought  not  to 
be  omitted.     But  if  I  should  insist  upon  them,  they  would  branch 


AND  GROW  IN  GRACE.  453 

themselves  into  sucli  a  multitude  of  particular  directions,  as  it  is  in- 
consistent with  my  design  here  to  handle.  Besides,  the  way  which  I 
intend  to  propose  is  of  another  nature,  though  consistent  with  all  the 
duties  included  in  this  proposal ;  yea,  such  as  without  which  not  one 
of  them  can  be  performed  in  a  due  manner.  Wherefore,  as  unto  these 
things,  I  shall  only  assert  their  necessity,  with  a  double  Hmitation. 

(1.)  That  no  duties  of  mortification  be  prescribed  unto  this  end,  as 
a  means  of  recovery  from  spiritual  decays,  but  what  for  matter  and 
manner  are  of  divine  institution  and  command.  All  others  are  laid 
under  a  severe  interdict,  under  what  pretence  soever  they  may  be 
used.  "  Who  hath  required  these  things  at  your  hands?"  Want 
hereof  is  that  whereby  a  pretended  design  to  advance  religion  in  the 
Papacy  hath  ruined  it.  They  have,  under  the  name  and  pretence  of 
the  means  of  mortification,  or  the  duties  of  it,  invented  and  enjoined, 
like  the  Pharisees,  a  number  of  works,  ways,  duties,  so  called,  which 
God  never  appointed,  nor  approved,  nor  will  accept;  nor  shall  they 
ever  do  good  unto  the  souls  of  men.  Such  are  their  confessions,  dis- 
ciplines, pilgrimages,  fastings,  abstinence,  framed  prayers,  to  be  re- 
peated in  stated  canonical  hours,  in  such  a  length  and  number.  In 
the  bodily  labour  of  these  things  they  exercise  themselves  to  no 
spiritual  advantage. 

But  it  is  natural  to  all  men  to  divert  to  such  reliefs  in  this  case. 
Those  who  are  thoroughly  convinced  of  spiritual  decays,  are  there- 
withal pressed  with  a  sense  of  the  guilt  of  sin;  for  it  is  sin  which 
hath  brought  them  into  that  condition.  Hereon,  in  the  first  place, 
they  set  their  contrivance  at  work,  how  they  may  atone  divine  displea- 
sure and  obtain  acceptance  with  God ;  and  if  they  are  not  under  the 
actual  conduct  of  evangelical  light,  two  things  immediately  offer  them- 
selves unto  them.  First,  Some  extraordinary  course  in  duties,  which 
God  hath  not  commanded.  This  is  the  way  which  they  betake  them- 
selves unto  in  the  Papacy,  and  which  guilt,  in  the  darkness  of  cor- 
rupted nature,  vehemently  calls  for.  Secondly,  An  extraordinary 
multiplication  of  such  duties  as,  for  the  substance  of  them,  are  re- 
quired of  us.  An  instance  in  both  kinds  we  have,  Micah  vi.  6,  7, 
"  Wherewith  shall  I  come  before  the  Lord,  and  bow  myself  before 
the  high  God  ?  shall  I  come  before  him  with  burnt-offerings,  with 
calves  of  a  year  old  ?  will  the  LORD  be  pleased  with  thousands  of 
rams,  or  with  ten  thousands  of  rivers  of  oil  ?  shall  I  give  my  first- 
bom  for  my  transgression,  the  fruit  of  my  body  for  the  sin  of  my 
soul  ? "  And  by  this  means  they  hope  for  a  restitution  into  their  for- 
mer condition.  And  whereas  sphitual  decays  are  of  two  sorts; 
first,  from  the  power  and  effect  of  convictions  only,  which  are  multi- 
plied among  temporary  believers ;  and,  secondly,  from  degi-ees  in  the 
power  and  effects  of  saving  grace; — those  whose  decays  are  of  the 


454  HOW  TO  RECOVER  FROM  SPIRITUAL  DECAY, 

first  sort  are  never  to  be  diverted  from  attempting  their  relief  by 
such  means;  and  when  they  find  them  fail,  for  the  most  part  they 
cease  contending,  and  abandon  themselves  to  the  power  of  their  lusts; 
for  they  have  no  evangelical  light  to  guide  them  in  another  course. 

Unto  them  who  are  of  the  second  sort  is  this  direction  given,  in 
an  endeavour  for  a  recovery  from  backsliding,  and  thriving  in  grace, 
by  a  redoubled  attendance  unto  the  duties  of  mortification  and  new 
obedience :  Let  care  be  taken  that,  as  unto  the  matter  of  them,  they 
be  of  divine  appointment;  and  as  to  the  manner  of  their  performance, 
that  it  be  regulated  by  the  rules  of  the  Scripture.  Such  are  constant 
reading  and  hearing  of  the  Word,  prayer  with  fervency  therein,  a 
dihgent  watch  against  all  temptations  and  occasions  of  sin ;  especially 
an  endeavour,  by  a  holy  earnestness,  and  vehement  rebukes  of  the 
entrance  of  any  other  frame,  to  keep  the  mind  spiritual  and  heavenly 
in  its  thoughts  and  affections. 

(2.)  Let  them  take  heed  that  they  attempt  not  these  things  in. 
their  own  strength.  When  men  have  strong  convictions  that  such 
and  such  things  are  their  own  duty,  they  are  apt  to  act  as  if  they 
were  to  be  done  in  their  own  strength.  They  must  do  them,  they 
will  do  them, — that  is,  as  unto  the  outward  work, — and,  therefore, 
they  think  they  can  do  them;  that  is,  in  a  due  manner.  The  Holy 
Ghost  hath  for  ever  rejected  this  confidence, — ^none  shall  prosper  in 
it,  2  Cor.  iii.  5,  ix.  8.  But  hereby  many  deceive  themselves,  labour- 
ing in  the  fire,  while  all  they  do  doth  immediately  perish ;  they  have 
been  negligent  and  careless,  whereby  things  are  come  to  an  ill  pos- 
ture with  them,  and  that  peace  which  they  had  is  impaired;  but  now 
they  will  pray,  and  read,  and  fast,  and  be  liberal  to  the  poor,  and 
now  strive  after  an  abstinence  from  sin.  All  these  things  they  sup- 
pose they  can  do  of  themselves,  because  they  can  and  ought  to  per- 
form the  outward  works,  wherein  the  duties  intended  do  consist. 
Hereby  Christ  is  left  out  of  the  whole  design,  who,  when  all  is  done, 
is  the  Lord  that  healeth  us,  Exod.  xv.  26.  And  there  is  another  evil 
herein;  for  whatever  men  do  in  their  own  natural  abilities,  there  is 
a  secret  reserve  of  some  kind  of  merit  in  it.  Those  who  plead  for 
these  things,  do  aver  there  can  be  no  merit  in  any  thing  but  what 
proceeds  from  our  own  free-will ;  and  what  is  so  done  hath  some  kind 
of  merit  inseparably  accompanying  of  it ;  and  this  is  enough  to  render 
all  endeavours  of  this  kind  not  only  useless  and  fruitless,  but  utterly 
rejected.  Faith  must  engage  the  assistance  of  Christ  and  his  grace  in 
and  unto  these  duties ;  or,  however  they  may  be  multiplied,  they  will 
not  be  effectual  imto  our  healing  and  recovery.  These  things  are  to  be 
used,  according  as  we  receive  supplies  of  grace  from  above,  in  subordi- 
nation unto  that  work  of  faith  that  shall  be  declared.     Wherefore, — 

3.  The  work  of  recovering  backsliders  or  believers  from  under  their 


AND  GROW  IN  GRACE.  455 

spiritual  decays  is  an  act  of  sovereign  grace,  wrought  in  us  by  virtue 
of  divine  promises.  Out  of  this  eater  cometh  meat.  Because  believers 
are  liable  to  such  declensions,  backslidings,  and  decays,  God  hath  pro- 
vided and  given  unto  us  great  and  precious  promises  of  a  recovery, 
if  we  duly  apply  ourselves  unto  the  means  of  it.  One  of  the  places 
only  wherein  they  are  recorded  I  shall  here  call  over  and  explain, 
Hos.  xiv.  1-8,  "  O  Israel,  return  unto  the  LoRD  thy  God ;  for  thou 
hast  fallen  by  thine  iniquity.  Take  with  you  words,  and  turn  unto 
the  Lord  :  say  unto  him,  Take  away  all  iniquity,  and  receive  us  gra- 
ciously: so  will  we  render  the  calves  of  our  hps,"  &c.  "  I  will  heal 
their  backsliding,  I  will  love  them  freely:  for  mine  anger  is  turned 
away  from  him.  I  will  be  as  the  dew  unto  Israel:  he  shall  grow  as 
the  lily,  and  cast  forth  his  roots  as  Lebanon.  His  branches  shall  spread, 
and  his  beauty  shall  be  as  the  olive-tree,  and  his  smell  as  Lebanon. 
They  that  dwell  under  his  shadow  shall  return ;  they  shall  revive  as 
the  com,  and  grow  as  the  vine:  the  scent  thereof  shall  be  as  the 
wine  of  Lebanon.  Ephraim  shall  say,  What  have  I  to  do  any  more 
with  idols  ?  I  have  heard  him,  and  observed  him.  I  am  Hke  a  green 
fir-tree :  from  me  is  thy  fruit  found." 

The  whole  matter  treated  of  in  general,  both  as  unto  the  disease 
and  remedy,  is  fully  stated  in  this  passage  of  Scripture ;  and  that  in 
the  experience  of  the  church,  and  God's  dealing  with  them ;  we  may 
therefore  receive  many  plain  directions  from  it,  and  a  safe  guidance 
in  our  progress ;  which  we  shall  endeavour  to  take  in  the  ensuing  ob- 
servations : — 

(1.)  This  application  of  God  unto  Israel,  "  0  Israel,  return,"  was 
made  when  the  generality  of  the  people  were  wicked,  and  devoted 
unto  utter  destruction.  So  it  is  declared  in  the  last  words  of  the  fore- 
going chapter ;  and  their  desolation  fell  out  not  long  after  accordingly. 
Wherefore  no  season  nor  circumstances  of  things  shall  obstruct  sove- 
reigTi  grace,  when  God  will  exercise  it  towards  his  church :  it  shall  work 
in  the  midst  of  desolating  judgments. 

(2.)  In  such  a  time  the  tnie  Israel  of  God,  the  elect  themselves,  are 
apt  to  be  overtaken  with  the  sins  of  the  whole,  and  so  to  backslide 
from  God,  and  so  to  fall  into  spiritual  decays.  So  Israel  had  now  done, 
though  she  had  not  absolutely  broken  covenant  with  God.  He  was 
yet  unto  her  "The  Lord  thy  God ;"  yet  she  had  fallen  by  her  iniquity. 
Times  of  public  apostasy  are  often  accompanied  with  partial  defects 
in  the  best:  "Because  iniquity  abound eth,  the  love  of  many  shall 
wax  cold,"  Matt.  xxiv.  12. 

(8.)  When  God  designs  to  heal  the  backsliding  of  his  people  by 
sovereign  grace,  he  gives  them  effectual  calls  unto  repentance,  and 
the  use  of  means  for  their  heahng :  so  he  doth  here  by  his  prophet, 
*'  0  Israel,  return ;  take  with  you  words."     And  if  I  could  see  that  God 


456  now  TO  recover  from  spiritual  decay, 

did  stir  up  his  faithful  ministers  to  apply  themselves  in  a  peculiar 
manner  unto  this  work  of  pressing  vehemently  all  their  congregations 
with  their  duty  herein,  and  let  them  know  that  there  is  no  other  way 
to  prevent  their  ruin  but  by  returning  unto  the  Lord,  according  to 
the  ways  of  it  here  prescribed,  I  should  not  doubt  but  that  the  time 
of  healing  were  at  hand. 

4.  The  means  prescribed  unto  this  end,  that  our  backslidings  may 
be  healed  in  a  way  suited  unto  the  glory  of  God,  is  renewed  repent- 
ance: and  this  acts  itself, — 

(1.)  In  fervent  prayer.  "Take  with  you  words,  and  say."  Consider 
the  greatness  and  importance  of  the  work  before  you,  and  weigh  well 
what  you  do  in  your  dealing  with  God.  The  matter  of  this  prayer 
is  twofold.  [1.]  The  pardon  of  all  iniquity;  that  is,  the  taking  of  it 
away;  and  no  sin  is  omitted,  all  being  now  become  equally  burden- 
some :  "Take  away  all  iniquity."  When  the  souls  of  sinners  are  in 
good  earnest  in  their  return  unto  God,  they  will  leave  out  the  con- 
sideration of  no  one  sin  whatever.  Nor  are  we  meet  for  healing,  nor 
shall  we  apply  ourselves  unto  it  in  a  due  manner,  without  some  pre- 
vious sense  of  the  love  of  God  in  the  pardon  of  our  sin.  [2.]  Gra- 
cious acceptation :  "Receive  us  graciously."  The  words  in  the  original 
are  only  21D  ni^l,  "And  receive  good;"  but  both  the  words  being 
used  variously,  the  sense  eminently  included  in  them  is  well  ex- 
pressed by — "  Receive  us  graciously."  After  we  have  cast  ourselves 
under  tokens  of  thy  displeasure,  now  let  us  know  that  we  are  freely 
accepted  with  thee.  And  this  also  lies  in  the  desires  of  them  who 
design  to  obtain  a  healing  of  their  backslidings ;  for  under  them  they 
are  sensible  that  they  are  obnoxious  unto  God's  displeasure. 

(2.)  Affectionate  confessions  of  the  sin  wherein  their  backslidings 
did  consist,  or  which  were  the  occasions  of  them.  "  Asshur  shall  not 
save  us  ;" — "  We  will  say  no  more  to  the  work  of  our  hands.  Ye  are 
our  gods."  Fleshly  confidence  and  false  worship  were  the  two  great 
sins  that  had  now  ruined  the  body  of  the  people.  These  believers 
themselves  had  an  accession  unto  them  more  or  less,  as  now  they 
have  unto  the  prevailing  sins  of  the  days  wherein  we  live,  by  confor- 
mity unto  the  world.  Of  these  sins  God  expecteth  a  full  and  fi-ee 
confession,  in  order  unto  our  healing. 

(3.)  A  renewed  covenant  engagement  to  renounce  all  other  hopes 
and  expectation,  and  to  betake  themselves  Avith  their  whole  trust  and 
confidence  unto  him ;  whereof  they  express,  first,  the  cause,  which  was 
his  mere  grace  and  mercy,  "  For  in  thee  the  fatherless  findeth  mercy;" 
and,  secondly,  the  effect  of  it,  which  is  praise  and  thanksgiving,  "  So 
will  we  render  the  calves  of  our  lips."  And  some  things  we  may 
hence  farther  observe  as  unto  the  case  under  consideration.     As, — 

[1.]  Although  God  will  repair  our  spiritual  decays  and  heal  our 


AND  GEOW  IN  GRACE.  457 

backslidings  freely,  yet  be  will  do  it  so,  or  iii  such  a  way,  as  wherein 
he  may  communicate  grace  unto  us,  to  the  praise  of  his  own  gloiy. 
Therefore  are  these  duties  prescribed  unto  us  in  order  thereunto ;  for 
although  they  are  not  the  procuring  cause  of  the  love  and  grace  from 
whence  alone  we  are  healed,  yet  are  they  required,  in  the  method  of 
the  dispensation  of  gxace,  to  precede  the  effect  of  them.  Nor  have  we 
anywhere  a  more  illustrious  instance  and  testimony  of  the  consistency 
and  harmony  which  is  between  sovereign  grace  and  the  diligent  dis- 
charge of  our  duty  than  we  have  in  this  place ;  for  as  God  promiseth 
that  he  would  heal  their  backslidings  out  of  his  free  love,  verse  4,  and 
would  do  it  by  the  communication  of  effectual  grace,  verse  5,  so  he 
enjoins  them  all  these  duties  in  order  thereunto. 

[2.]  That  unless  we  find  these  things  wTought  in  us  in  a  way  of 
preparation  for  the  receiving  of  the  mercy  desired,  we  have  no  finn 
ground  of  expectation  that  we  shall  be  made  partakers  of  it ;  for  this 
is  the  method  of  God's  dealing  with  the  church.  Then,  and  then 
only,  we  may  expect  a  gracious  reviving  from  all  our  decays,  when 
serious  repentance,  working  in  the  ways  declared,  is  found  in  us.  This 
grace  will  not  surprise  us  in  our  sloth,  negligence,  and  security,  but 
will  make  way  for  itself  by  stirring  us  up  unto  sincere  endeavours 
after  it  in  the  perseverance  of  these  duties.  And  until  we  see  better 
evidences  of  this  repentance  among  us  than  as  yet  appears,  we  can 
have  but  small  hopes  of  a  general  recovery  from  our  piesent  decays. 

5.  The  work  itself  is  declared, — (1.)  By  its  nature;  (2.)  In  its 
causes;  (3.)  From  its  effects. 

(1.)  In  the  nature  of  it,  it  is  the  healing  of  backslidings:  "  I  will 
heal  their  backslidings," — the  sin  whereby  they  are  fallen  off  from 
God,  unto  whom  they  are  now  exhorted  to  return.  These  bring  the 
souls  of  men  into  a  diseased  state  and  danger  of  death:, the  cure 
hereof  is  the  work  of  God  alone.  Hence  he  gives  himself  that  title, 
"  I  am  the  Lord  that  healeth  thee,"  Exod.  xv.  26.  And  because  of 
the  poisonous  nature  of  sin,  and  the  danger  it  brings  of  eternal  death 
unto  the  souls  of  men,  the  removal  of  it,  or  a  recovery  from  it,  is  often 
called  by  the  name  of  healing,  Ps.  vi.  2;  Isa.  Ivii.  18,  19;  Hos.  vi.  1. 
Here  it  includeth  two  things :  first,  the  pardon  of  sin  past ;  and  then, 
a  supply  of  grace  to  make  us  fruitful  in  obedience :  "  I  will  be  as 
the  dew  to  Israel;"  as  we  shall  see.  This  is  God's  healing  of  back- 
slidings. 

(2.)  In  the  causes  of  it,  which  are, — 1.  The  principal  moving  cause; 
and  that  is,  free,  undeserved  love:  "  I  will  love  them  freely."  From 
hence  alone  is  07ir  recovery  to  be  expected.  2.  The  efficient  cause; 
which,  as  unto  sins  past,  is  pardoning  mercy :  "  Mine  anger  is  turned 
away  from  him ; " — and  as  unto  renewed  obedience,  in  which  too  our 
recovery  consists,  it  is  in  a  plentiful  supply  of  effectual  grace :  "  I  Nvill 


458  HOW  TO  EECOVER  FKOM  SPIRITUAL  DECAY, 

be  as  the  dew  unto  Israel."  Fresli  supplies  of  the  Spirit  of  grace 
from  above  are  so  expressed ;  this  is  necessary  unto  our  healing  and 
recovery. 

(3.)  It  is  described  by  its  effect,  which  is  a  much  more  abundant 
fruitfulness  in  holiness  and  obedience,  in  peace  and  love,  than  ever 
they  had  before  attained.  This  the  prophet  sets  out  in  multiphed 
similitudes  and  metaphors,  to  denote  the  greatness  and  efficacy  of 
gi'ace  so  communicated. 

I  have  a  httle  insisted  on  the  opening  of  the  context,  for  sundry- 
reasons. 

1.  The  case  which  I  would  consider  is  in  all  the  parts  of  it  stated 
distinctly,  and  represented  clearly  unto  us.  There  is  nothing  remains, 
but  only  the  especial  way  whereby,  in  the  exercise  of  faith,  this  grace 
may  be  obtained ;  which  is  that  which  I  shall  speak  unto  ha  the  last 
place,  as  that  which  is  principally  intended  in  this  Discourse. 

2.  That  I  might  show  how  great  a  thing  it  is  to  have  our  spu'itual 
decays  made  up,  our  backslidings  healed,  and  so  to  attain  the  vigor- 
ous acting  of  grace  and  spiritual  life,  with  a  flourishing  profession  and 
fruitful  obedience,  in  old  age.  It  is  so  set  forth  here  by  the  Holy 
Ghost,  as  that  every  one  must  needs  have  a  sense  of  the  beauty  and 
glory  of  the  work :  it  is  that  which  divine  love,  mercy,  and  grace,  are 
eminently  effectual  in  unto  the  glory  of  God, — that  which  so  many 
duties  are  required  to  prepare  us  for.  Let  no  man  think  that  it  is  a 
light  or  common  work ;  every  thing  in  it  is  peculiar :  it  is,  unto  them 
who  are  made  partakers  of  it,  a  life  from  the  dead. 

3.  Thatnonemay  utterly  despond  under  their  decays.  When  per- 
sons are  awakened  by  new  convictions,  and  begin  to  feel  the  weight 
of  them,  and  how  implicately  they  are  entangled  with  them,  they  are 
ready  to  faint,  and  even  to  despair  of  deliverance.  But  we  see  that 
here  is  a  promise  of  deliverance  from  them  by  pardoning  mercy,  and 
also  of  such  fresh  springs  of  grace  as  shall  cause  us  to  abound  in  holi- 
ness and  fruitfulness.  Who  is  it  that  is  entangled  with  coiTuptions 
and  temptations,  that  groans  under  a  sense  of  a  cold,  lifeless,  barren 
frame  of  heart?  He  may  take  in  spiritual  refreshment,  if  by  faith  he 
can  make  application  of  this  promise  unto  himself. 

4.  Tliat  which  remains,  is  to  declare  the  particular  way  whereby,  in 
the  exercise  of  faith,  we  may  obtain  the  fruit  of  this  and  all  other  pro- 
mises of  the  like  nature,  unto  the  end  so  often  proposed, — namely,  of 
being  flourishing  and  fruitful  even  in  old  age.  Now,  supposing  a  due 
attendance  unto  the  duties  mentioned,  I  shall  give  some  directions 
with  respect  unto  that  which  gives  life,  power,  and  efficacy  unto  them 
all,  and  which  will  infallibly  bring  us  unto  the  full  enjoyment  of  this 
signal  mercy;  and  they  are  these  that  follow: — 

1.  AH  our  supplies  of  grace  are  from  Jesus  Christ.     Grace  is  de- 


AND  GROW  IN  GRACE.  459 

clared  in  the  promises  of  the  Old  Testament;  but  the  way  of  its  com- 
munication, and  our  receiving  of  it,  is  revealed  unto  us  in  the  New. 
This  belongs  to  the  mystery  of  it,  that  all  grace  is  from  Christ,  and 
shall  be  in  vain  expected  any  other  way.  He  hath  assured  us,  that 
"without  him  we  can  do  nothing;"  we  can  no  more  bring  forth  fruit, 
than  a  branch  can  that  is  separated  from  the  vine,  John  xv.  8-5.  He 
is  our  head,  and  all  our  spiritual  influences — that  is,  divine  communi- 
cation of  grace — are  from  him  alone.  He  is  our  life  efficiently,  and 
liveth  in  us  effectively,  so  as  that  our  abihty  for  vital  acts  is  from  him, 
Gal.  ii.  20 ;  Col.  iii.  1-4.  Are  we,  then,  any  of  us  under  convictions 
of  spiritual  decays?  or  do  we  long  for  such  renovations  of  spiritual 
strength  as  may  make  us  flourish  in  faith,  love,  and  holiness?  We 
must  know  assuredly,  that  nothing  of  all  this  can  be  attained,  but  it 
must  come  from  Jesus  Christ  alone.  We  see  what  promises  are  made, 
what  duties  are  prescribed  unto  us ;  but  however  we  should  endea- 
vour to  apply  ourselves  unto  the  one  or  the  other,  they  would  yield 
us  no  relief,  unless  we  know  how  to  receive  it  from  Christ  himseli 

2.  The  only  way  of  receiving  supplies  of  spiritual  strength  and 
grace  from  Jesus  Christ,  on  our  part,  is  by  faith.  Hereby  we  come 
unto  him,  are  implanted  in  him,  abide  with  him,  so  as  to  bring  forth 
fruit.  He  dwells  in  our  hearts  by  faith,  and  he  acts  in  us  by  faith, 
and  we  live  by  faith  in  or  on  the  Son  of  God.  This,  I  suppose,  will 
be  granted,  that  if  we  receive  any  thing  from  Christ,  it  must  be  by 
faith,  it  must  be  in  the  exercise  of  it,  or  in  a  way  of  believing ;  nor  is 
there  any  one  word  in  the  Scripture  that  gives  the  least  encourage- 
ment to  expect  either  grace  or  mercy  from  him  in  any  other  way,  or 
by  any  other  means. 

3.  This  faith  respects  the  person  of  Christ,  his  grace,  his  whole 
mediation,  with  all  the  effects  of  it,  and  his  glory  in  them  all.  This 
is  that  which  hath  been  so  much  insisted  on  in  the  foregoing  Discourses 
as  that  it  ought  not  to  be  again  insisted  upon.  This,  therefore,  is  the 
issue  of  the  whole : — a  steady  view  of  the  glory  of  Christ,  in  his  per- 
son, grace,  and  office,  through  faith, — or  a  constant,  lively  exercise  of 
faith  on  him,  according  as  he  is  revealed  unto  us  in  the  Scripture, — is 
the  only  effectual  way  to  obtain  a  revival  from  under  our  spiritual 
decays,  and  such  supplies  of  grace  as  shall  make  us  flourishing  and 
fruitful  even  in  old  age.  He  that  thus  lives  by  faith  in  him  shall, 
by  his  spiritual  thrivmg  and  growth,  "  show  that  the  Lord  is  upright, 
that  he  is  our  rock,  and  that  there  is  no  unrighteousness  in  him." 

We  may  consider  briefly, — first,  how  this  is  testified  unto  in  the 
Scripture ;  and  then,  what  are  the  ways  whereby  this  grace  or  duty 
will  produce  this  effect;  and  so  put  a  close  unto  this  part  of  the 
application  of  the  sacred  truth  before  declared. 

1.  This  direction  is  given  us,  Ps.  xxxiv.  5,  "  They  looked  unto  him, 


460  HOW  TO  EECOVER  FEOM  SPIRITUAL  DECAY, 

and  were  lightened;  and  their  faces  were  not  ashamed."  That  it  is 
Christ,  or  the  glory  of  God  in  him,  that  is  thus  looked  unto,  I  need 
not  prove, — it  will  not  be  denied.  And  it  is  their  faith  which  is  ex- 
pressed by  their  looking  unto  him ;  which  is  nothing  but  that  behold- 
ing of  his  glory  which  we  have  described :  for  it  is  an  act  of  trust 
arising  from  an  apprehension  of  who  and  what  he  is.  The  issue  or 
effect  hereof  is,  that  they  were  lightened;  that  is,  received  fresh  com- 
munication of  spiritual,  saving,  refreshing  light  from  him,  and,  con- 
sequently, of  all  other  graces,  whence  their  faces  were  not  ashamed : 
nor  shall  we  fail  in  our  expectation  of  new  spiritual  communication 
in  the  exercise  of  the  same  faith. 

This  is  that  which  we  are  called  unto,  Isa.  xlv.  22,  "Look  unto  me, 
and  be  saved,  all  ye  ends  of  the  earth."  On  this  look  to  Christ,  on 
this  view  of  his  glory,  depends  our  whole  salvation;  and  therefore  all 
things  that  are  needful  thereunto  do  so  also :  this  is  the  way  whereby 
we  receive  grace  and  glory.  This  is  the  direction  given  us  by  the 
Holy  Ghost  for  the  attaining  of  them. 

So  is  the  same  duty  described,  Micah  vii.  7,  "  Therefore  I  will  look 
unto  the  Lord  ;  I  will  wait  for  the  God  of  my  salvation :  my  God  will 
hear  me."  The  church  knew  not  any  other  way  of  relief,  whatever 
her  distresses  were. 

A  look  unto  Clufist  as  crucified  (and  how  glorious  he  was  therein, 
hath  been  declared)  is  made  the  cause  and  fountain  of  that  godly 
sorrow  which  is  a  spring  unto  all  other  graces,  especially  in  those  who 
have  fallen  under  decays,  Zech.  xii.  10;  and  it  is  so  also  of  desiring 
strength  from  him,  to  enable  us  to  endure  all  our  trials,  troubles,  and 
afflictions,  with  patience  unto  the  end,  Heb.  xii.  2. 

2.  The  only  inquiry  remaining,  is,  how  a  constant  view  of  the  glory 
of  Christ  will  produce  this  blessed  effect  in  us  :  and  it  will  do  so 
several  ways. 

1.  It  will  be  effected  by  that  transforming  power  and  efficacy  which 
this  exercise  of  faith  is  always  accompanied  withal.  This  is  that  which 
changeth  us  every  day  more  and  more  into  the  likeness  of  Christ,  as 
hath  been  at  large  before  declared.  Herein  all  revivals  and  all 
flourishings  are  contained.  To  have  a  good  measure  of  conformity  unto 
Christ  is  all  whereof  in  this  life  we  are  capable :  the  perfection  of  it 
is  eternal  blessedness.  According  as  are  our  attainments  therein,  so 
is  the  thriving  and  flourishing  of  the  life  of  grace  in  us;  which  is  that 
which  is  aimed  at.  Other  ways  and  means,  it  may  be,  have  failed  us, 
let  us  put  this  to  the  trial.  Let  us  live  in  the  constant  contempla- 
tion of  the  glory  of  Christ,  and  virtue  will  proceed  from  him  to  repair 
all  om-  decays,  to  renew  a  right  spirit  within  us,  and  to  cause  us  to 
abound  in  all  duties  of  obedience.  This  way  of  producing  these  effects 
flesh  and  blood  will  not  reveal, — it  looks  like  washing  in  Jordan  to 


AND  GROW  IN  GRACK  461 

cure  a  leprosy;  but  the  life  of  faith  is  a  mystery  known  only  unto 
them  in  whom  it  is. 

2.  It  will  fix  the  soul  unto  that  object  which  is  suited  to  give  it 
delight,  complacency,  and  satisfaction.  This  in  perfection  is  blessed- 
ness, for  it  is  caused  by  the  eternal  vision  of  the  glory  of  God  in  Christ ; 
and  the  nearer  approaches  we  make  unto  this  state,  the  better,  the 
more  spiritual,  the  more  heavenly,  is  the  state  of  our  souls.  And  this 
is  to  be  obtained  only  by  a  constant  contemplation  of  the  glory  of 
Christ,  as  hath  been  declared.  And  it  is  several  ways  effectual  unto 
the  end  now  proposed.     For, — 

1.  The  most  of  our  spiritual  decays  and  barrenness  arise  from  an 
inordinate  admission  of  other  things  into  our  minds;  for  these  are 
they  that  weaken  grace  in  all  its  operations.  But  when  the  mind  is 
filled  with  thoughts  of  Christ  and  his  glory,  when  the  soul  thereon 
cleaves  unto  him  with  intense  affections,  they  will  cast  out,  or  not 
give  admittance  unto,  those  causes  of  spiritual  weakness  and  indispo- 
sition.    See  Col.  iii.  1-5 ;  Eph.  v.  8. 

2.  Where  we  are  engaged  in  this  duty,  it  will  stir  up  every  grace 
unto  its  due  exercise;  which  is  that  wherein  the  spiritual  revival  in- 
quired after  doth  consist.  This  is  all  we  desire,  all  we  long  for,  this 
will  make  us  fat  and  flourishing, — namely,  that  every  grace  of  the 
Spirit  have  its  due  exercise  in  us.  See  Rom.  v.  8-5 ;  2  Pet.  i.  5-8. 
Whereas,  therefore,  Christ  himself  is  the  first  proper,  adequate  object 
of  all  gTace,  and  all  its  exercise  (for  it  first  respects  him,  and  then 
other  things  for  him),  when  the  mind  is  fixed  on  him  and  his  glory, 
every  grace  will  be  in  a  readiness  for  its  due  exercise.  And  without 
this  we  shall  never  attain  it  by  any  resolutions  or  endeavours  of  our 
o'vvn,  let  us  make  the  trial  when  we  please. 

3.  This  will  assuredly  put  us  on  a  vigilant  watch  and  constant  con- 
flict against  all  the  deceitful  workings  of  sin,  against  all  the  entrances 
of  temptation,  against  all  the  ways  and  means  of  surprisals  into  foohsh 
frames,  by  vain  imaginations,  which  are  the  causes  of  our  decays.  Our 
recovery  or  revival  wiU  not  be  effected,  nor  a  fresh  spring  of  grace  be 
obtained,  in  a  careless,  slothful  course  of  profession.  Constant  watch- 
ing, fighting,  contending  against  sin,  with  our  utmost  endeavour  for 
an  absolute  conquest  over  it,  are  required  hereunto.  And  nothing 
will  so  much  excite  and  encourage  our  souls  hereunto  as  a  constant 
view  of  Christ  and  his  glory ;  every  thing  in  him  hath  a  constraining 
power  hereunto,  as  is  known  to  all  who  have  any  acquaintance  with 
these  things. 


END  OF  PART  II. 


TWO 

SHORT    CATECHISMS 


WBEBEIN  THB 


PRINCIPLES   OF   THE   DOCTRINE   OF   CHRIST 


UNFOLDED  AND  EXPLAINED. 


PROPER  FOR  ALL  PERSONS  TO  LEARN 

BEFORE  THEY  BE  ADMITTED  TO  THE  SACRAMENT  OF  THE  LORD'S  SUPPER;  AND 

COMPOSED  FOR  THE  USE  OF  ALL  CONGREGATIONS  IN  GEKEUAL. 


"Oame,  ye  children,  hearken  untomei  I  wll]  teach  you  the  fear  of  the  Lord,"  Ps.  xcet?.  U. 


PREFATORY  NOTE. 


The  first  edition  of  these  Catechisms  issued  from  the  press  in  1645.  Dr  Owen 
had  at  that  time  the  charge  of  the  parish  of  Fordham  in  Essex,  and  laboured  dili- 
gently for  the  instruction  and  benefit  of  his  flock,  by  catechising  from  house  to 
house.  The  Catechisms  were  prepared  in  order  that  he  might  accomplish  these 
parochial  duties  with  greater  efficiency  and  success.  "The  Lesser  Catechism"  is 
designed  for  the  instruction  of  children; — "  The  Greater,"  for  the  examination  of 
persons  more  advanced  in  years.  They  are  chiefly  doctrinal.  It  was  the  inten- 
tion of  Owen  to  have  followed  up  this  little  work  by  another  Catechism  on  the 
Lord's  Prayer,  the  Ten  Commandments,  and  some  articles  of  the  Creed.  This 
intention,  however,  was  never  fulfilled.  These  Catechisms  on  "  the  Principles 
of  the  Doctrine  of  Christ"  are  included  in  this  volume, — which  embodies  all  the 
treatises  of  Owen  directly  relating  to  the  Second  Person  of  the  Trinity, — inasmuch 
as,  according  to  a  statement  of  the  author  in  the  preface,  they  were  intended  to 
remind  his  people  of  what  he  had  publicly  taught  them,  "  especially  concerning 
the  person  and  offices  of  Christ."  They  were  among  the  first,  as  the  other  treatises 
in  this  volume  are  among  the  last,  of  our  author's  publications;  and  we  are  thus 
enabled  to  mark  the  undeviating  consistency  with  which,  during  all  the  ministra- 
tions of  his  public  course,  Owen  held  fast  by  the  great  doctrines  of  the  Gospel, — 
**  the  unsearchable  riches  of  Christ." — Ed. 


TO 


MY  LOYING  NEIGHBOUKS  AND  CHRISTIAN  FKIENDS. 


Brethren, 
My  heart's  desire  and  request  unto  God  for  you  is,  that  you  may  be  saved.  I  say 
the  truth  in  Christ  also,  I  lie  not,  my  conscience  bearing  me  witness  in  the  Holy 
Ghost,  that  I  have  great  heaviness,  and  continual  sorrow  in  my  heart,  for  them 
among?t  you  who,  as  yet,  walk  disorderly,  and  not  as  beseemeth  the  Gospel,  little 
labouring  to  acquaint  themselves  with  the  mystery  of  godUness ;  for  many  walk, 
of  whom  I  have  told  you  often  weephig,  and  now  tell  you  again  with  sorrow,  that 
they  are  the  enemies  of  the  cross  of  Christ,  whose  end  is  destruction,  whose  god  is 
their  belly,  who  mind  earthly  things. 

You  know,  brethren,  how  I  have  been  amongst  you,  and  in  what  manner,  for 
these  few  years  past,  and  how  I  have  kept  back  nothing  (to  the  utmost  of  the  dis- 
pensation to  me  committed)  that  was  profitable  unto  you ;  but  have  showed  you, 
and  taught  you  publicly  and  from  house  to  house,  testifying  to  all  repentance 
towards  God,  and  faith  towards  our  Lord  Jesus  Christ.  Now,  with  what  sincerity 
this  hath  been  by  me  performed,  with  what  issue  and  success  by  you  received,  God 
the  righteous  Judge  will  one  day  declare ;  for  before  him  must  both  you  and  I  ap- 
pear, to  give  an  account  of  the  dispensation  of  the  glorious  Gospel  amongst  us ; — - 
in  the  meanwhile,  the  desire  of  my  heart  is,  to  be  servant  to  the  least  of  you  in  the 
work  of  the  Lord ;  and  that  in  any  way  which  I  can  conceive  profitable  unto  you, 
— either  in  your  persons  or  your  families. 

Now,  amongst  my  endeavours  in  this  kind,  after  the  ordinance  of  public  preach- 
ing the  Word,  there  is  not,  I  conceive,  any  more  needful  (as  all  will  grant  that 
know  the  estate  of  this  place,  how  taught  of  late  days,  how  full  of  grossly  ignorant 
persons)  than  catechising  ;  which  hath  caused  me  to  set  aside  some  hours  for  the 
compiling  of  these  following,  which  also  I  have  procured  to  be  printed,  merely  be- 
cause the  least  part  of  the  parish  are  able  to  read  it  in  writing ; — my  intention 
in  them  being,  principally,  to  hold  out  those  necessary  truths  wherein  you  have 
been  in  my  preaching  more  fully  instructed.  As  they  are,  the  use  of  them  I  shall 
briefly  present  unto  you : — 

1.  The  Lesser  Catechism  may  be  so  learned  of  the  younger  sort,  that  they  may 
be  ready  to  answer  to  every  question  thereof. 

2.  The  Greater  will  call  to  mind  much  of  what  hath  been  taught  you  in  public, 
especially  concerning  the  Person  and  Offices  of  Jesus  Christ. 

3.  Out  of  that  you  may  have  help  to  instruct  your  families  in  the  Lesser,  being 


4f)6  THE  EPISTLE  DEDICATORY. 

so  framed,  for  the  most  part,  that  a  chapter  of  the  one  is  spent  In  unfolding  a  ques- 
tion of  the  other. 

4.  The  texts  of  Scripture  quoted  are  dihgently  to  be  sought  out  and  pondered, 
that  you  may  know  indeed  whether  these  things  are  so. 

5.  In  reading  the  Word,  you  may  have  hght  into  the  meaning  of  many  places, 
by  considering  what  they  are  produced  to  confirm. 

6.  I  have  been  sparing  in  the  doctrine  of  the  Sacraments,  because  I  have  already 
been  so  frequent  in  examinations  about  them. 

7.  The  handhng  of  moral  duties  I  have  wholly  omitted,  because,  by  God's  assist- 
ance, I  intend  for  you  a  brief  explication  of  the  Lord's  Prayer,  and  the  Ten  Com- 
mandments, with  some  articles  of  the  Creed,  not  unfolded  in  these,  by  themselves, 
by  the  way  of  question  and  answer. 

Now,  in  all  this,  as  the  pains  hath  been  mine,  so  I  pray  that  the  benefit  may  be 
yours,  and  the  praise  His,  to  whom  alone  any  good  that  is  in  this  or  any  thing  else 
is  to  be  ascribed.  Now,  the  God  of  heaven  continue  that  peace,  love,  and  amity, 
amongst  ourselves,  which  hitherto  hath  been  unshaken,  in  these  divided  times,  and 
grant  that  the  sceptre  and  kingdom  of  his  Son  maybe  gloriously  advanced  in  your 
hearts,  that  the  things  which  concern  your  peace  may  not  be  hidden  from  your 
eyes  in  tills  your  day ;  which  is  the  daily  prayer  of 

Your  servant  in  the  work  of  the  Lord, 

J.  0. 

From  my  Stvdy, 
September  the  last,  [1646.] 


TKB 


LESSER    CATECHISM, 


QuES.   Whence  is  all  truth  concerning  God  and  ourselves  to  he 
learned'^ 

Ans.  From  the  lioly  Scripture,  tlie  Word  of  God. — Chapter  i.  of 
the  Greater  Catechism. 

Q.   What  do  the  Scriptures  teach  that  God  is? 

A.  An  eternal,  infinite,  most  holy  Spirit,  giving  being  to  all  things, 
and  doing  with  them  whatsoever  he  pleaseth. — Chap.  ii. 

Q.  Is  there  but  one  God? 

A.  One  only,  in  respect  of  his  essence  and  being,  but  one  in  three 
distinct  persons,  of  Father,  Son,  and  Holy  Ghost. — Chap.  iii. 

Q.   What  else  is  held  forth  in  the  Word  concerning  God,  that  we 
ought  to  know? 

A.  His  decrees,  and  his  works. — Chap.  iv. 

Q.   What  are  the  decrees  of  God  concerning  us? 

A.  His  eternal  purposes,  of  saving  some  by  Jesus  Christ,  for  the 
praise  of  his  glory,  and  of  condemning  others  for  their  sins. — Chap.  v. 

Q.   What  are  the  works  of  God? 

A.  Acts  or  doings  of  his  power,  whereby  he  createth,  sustaineth, 
and  govenieth  all  things. — Chap.  vi. 

Q.    What  is  required  from  us  towards  Almighty  God? 

A.  Holy  and  spiritual  obedience,  according  to  liis  law  given  unto 
us. — Chap.  vii. 

Q.  Are  we  able  to  do  this  of  ourselves? 

A.  No,  in  no  wise,  being  by  nature  unto  every  good  work  repro- 
bate.— Chap.  vii. 

Q.  How  came  we  into  this  estate,  being  at  the  first  created  in  the 
image  of  God,  in  righteousness  and  innocency? 

A.  By  the  fall  of  our  first  parents,  breaking  the  covenant  of  God, 
losing  his  grace,  and  deserving  his  curse. — Cliap.  viii. 
VOL.  I. — 38 


468  THE  PEIKCIPLES  OF 

Q.  By  what  way  may  we  he  delivered  from,  this  miserable  estate? 

A.  Only  by  Jesus  Christ. — Chap.  ix. 

Q.   What  is  Jesus  Christ? 

A.  God  and  man  united  in  one  person,  to  be  a  Mediator  between 
God  and  man. — Chap  x. 

Q.   What  is  he  unto  us? 

A.  A  King,  a  Priest,  and  a  Prophet. — Chap.  xi. 

Q.   Wherein  doth  he  exercise  his  kingly  power  towards  us  ? 

A.  In  converting  us  unto  God  by  his  Spirit,  subduing  us  unto  his 
obedience,  and  ruling  in  us  by  his  grace. — Chap,  xii, 

Q.  In  what  doth  the  exercise  of  his  priestly  office  for  us  chiefly 
consist  ? 

A.  In  offering  up  himself  an  acceptable  sacrifice  on  the  cross,  so 
satisfying  the  justice  of  God  for  our  sins,  removing  his  curse  from  our 
persons,  and  bringing  us  unto  him. — Chap.  xiii. 

Q.  Wherein  doth  Christ  exercise  his  prophetical  office  towards 
us? 

A.  In  revealing  to  our  hearts,  from  the  bosom  of  his  Father,  the 
way  and  truth  whereby  we  must  come  unto  him. — Chap.  xiii. 

Q.  In  what  condition  doth  Jesus  Christ  exercise  these  offices? 

A.  Pie  did  in  a  low  estate  of  humiliation  on  earth,  but  now  in  a 
glorious  estate  of  exaltation  in  heaven. — Chap.  xiv. 

Q.  For  tuhose  sake  doth  ChHst  perform  all  these  ? 

A.  Only  for  his  elect. — Chap.  xv. 

Q.    What  is  the  church  of  Christ  ? 

A.  The  universal  company  of  God's  elect,  called  to  the  adoption  of 
children. — Chap.  xvi. 

Q.  How  come  we  to  he  memhers  of  this  church  ? 

A.  By  a  lively  faith. — Chap.  xvii. 

Q.   What  is  a  lively  faith? 

A.  An  assured  resting  of  the  soul  upon  God's  promises  of  mercy  in 
Jesus  Christ,  for  jDardon  of  sins  here  and  glory  hereafter. — Chap,  xviii. 

Q.  IIoiu  come  we  to  have  this  faith? 

A.  By  the  effectual  working  of  the  Sphit  of  God  in  our  hearts, 
freely  calling  us  from  the  state  of  nature  to  the  state  of  grace. — 
Chap,  xviii. 

Q.  Are  we  accounted  righteous  for  our  faith? 

A.  No,  but  only  for  the  righteousness  of  Clurist,  freely  imputed 
unto  us,  and  laid  hold  of  by  faith. — Chap.  xix. 

Q.  1.  Is  there  no  more  required  of  us  hut  faith  only? 

A.  Yes;  repentance  also,  and  holiness. — Chap.  xx. 

Q.  2.   What  is  repentance? 

A.  A  forsaking  of  all  sin,  with  godly  sorrow  for  what  we  have  com- 
mitted.— Chap.  XX. 


THE  DOCTRINE  OF  CHRIST.  469 

Q.  3.   What  is  that  holiness  which  is  required  of  us? 

A.  Universal  obedience  to  the  will  of  God  revealed  unto  us. — 
Chap.  XX. 

Q.   What  are  the  privileges  of  believers? 

A.  First,  union  with  Christ ;  secondly,  adoption,  of  children ;  thirdly, 
communion  of  saints ;  fourthly,  right  to  the  seals  of  the  new  cove- 
nant ;  fifthly.  Christian  liberty ;  sixthly,  resurrection  of  the  body  to 
life  eternal. — Chap.  xxi. 

Q.  1.   What  are  the  sacraments,  or  seals,  of  the  new  covenant  ? 

A.  Visible  seals  of  God's  spiritual  promises,  made  unto  us  in  the 
blood  of  Jesus  Christ. — Chap.  xxii. 

Q.  2.   Which  he  they? 

A.  Baptism  and  the  Lord's  supper. 

Q.   What  is  baptism? 

A.  A  holy  ordinance,  whereby,  being  sprinkled  with  water  accord- 
ing to  Christ's  institution,  we  are  by  his  grace  made  children  of  God, 
and  have  the  promises  of  the  covenant  sealed  unto  us. — Chap,  xxiii. 

Q.   What  is  the  Lord's  supper? 

A.  A  holy  ordinance  of  Christ,  appointed  to  communicate  unto 
believers  his  body  and  blood  spiritually,  being  represented  by  bread 
and  wine,  blessed,  broken,  poured  out,  and  received  of  them. — 
Chap.  xxiv. 

Q.   Who  have  a  right  unto  this  sacrament? 

A.  They  only  who  have  an  interest  in  Jesus  Christ  by  faith. — 
Chap.  xxiv. 

Q.   What  is  the  communion  of  saints? 

A.  A  holy  conjunction  between  all  God's  people,  partakers  of  the 
same  Spirit,  and  members  of  the  same  mystical  body. —  Chap.  xxv. 

Q.   What  is  the  end  of  all  this  dispensation? 

A  The  glory  of  God  in  our  salvation. 

Glory  be  to  God  on  high ! 


470  THE  PRINCIPLES  OF 


THE 


GKEATER    CATECHISM. 


CHAP.  I. — Or  THE  Scripture. 

QUES.  1.   What  is  Christian  religion? 

Ans.  The  only  "way  of  ^  ^  knowing  God  aright,  and  'living  unto 
him.— "John  xiv.  5,  6,  xvii.  3 ;  Acts  iv.  12. — "  Col.  i.  10;  2  Cor.  v.  15 ; 
Gal.  ii.  19,  20. 

Q.  2.   Whence  is  it  to  be  learned? 

A.  From  the  holy^  Scripture  only. — Isa.  viii.  20;  John  v.  39, 

Q,  3.   What  is  the  Scripture? 

A.  The  books  of  the  "Old  and  "New*  ^ '  Testament,  'given  by 
inspiration  from  God,  containing  all  things  necessary  to  be  believed 
and  done,  that  God  may  be  worshipped  and  our  souls  saved. — "Isa. 
viii.  20;  Rom.  iii.  2.—'  Rev.  xxii.  19,  20.—'  2  Tim.  iii.  16,  17;  Ps.  xix. 
7,  8;  Jer.  vii.  13;  John  xx.  31. 

Q.  %.  How  know  you  them  to  be  the  word  of  God  ? 

A  By  the  "testimony''  of  God's  Spirit,  working  faith  in  my  heart 
to  close  with  that  ''heavenly  majesty,  and  clear  divine  truth,  that 
shineth  in  them. — "Matt.  xvi.  17;  John  xvi.  13;  1  Thess.  ii.  13; 
1  John  ii.  20,  v.  6.— "Luke  xxiv.  32 ;  1  Cor.  ii.  14;  Heb.  iv.  12 ;  2  Pet. 
L  19. 

*  Every  one  out  of  this  way  everlastingly  damned. 
'  The  life  of  religion  is  in  the  Life. 

'  Popish  traditions  are  false  lights,  leading  from  God. 

*  The  authority  of  the  Scripture  dependeth  not  on  the  authority  of  the  church, 
as  the  Papists  blaspheme. 

*  All  human  inventions  unnecessary  helps  in  the  worship  of  God. 

*  The  word  thereof  is  the  sole  directory  for  faith,  worship,  and  life. 

*  This  alone  persuadeth  and  inwardly  convinceth  the  heart  of  the  divine  verity 
of  the  Scripture;  other  motives,  also,  there  are  from  without,  and  unanswerable 
arguments  to  prove  the  truth  of  them;  as, —  1.  Their  antiquity;  2.  Preservation 
from  fury;  3.  Prophecies  in  them;  4.  The  holiness  and  majesty  of  their  doctrine, 
agreeable  to  the  nature  of  God;  5.  Miracles;  6.  The  testimony  of  the  church  of 
all  ages;  7.  The  blood  of  innumerable  martyrs,  &c. 


THE  DOCTRINE  OF  CHRIST.  471 


CHAP.  II.— Of  God. 

Q.  1.  What  do  the  Scriptures  teach  concerning  God? 

A.  First,  what  he  is,  or  his  nature ;  secondly,  what  he  doth,  or  his 
v\'^orks. — Exod.  iii.  14;  Isa.  xlv.  6;  Heb.  i.  1-3,  xi.  6. 

Q.  2.   What  is  God  in  himself? 

A.  An  *  eternal, ''infinite,^  ^ '  "incomprehensible  **  Spirit,  giving 
being  to  all  things,  and  doing  with  them  whatsoever  he  pleaseth. — 
■  Deut.  xxxiii.  27 ;  Isa.  Ivii.  15 ;  Rev.  i.  8. — "  1  Kings  viii.  27 ;  Ps.  cxxxix. 
2-5,  (fee.—"  Exod.  xxxiii.  20 ;  1  Tim.  vi.  16.— *  John  iv.  24.— •  Gen.  i.  1 ; 
Ps.  cxv.  3,  cxxxv.  6;  Isa.  xlvi.  10;  John  v.  17;  Heb.  i.  2, 

Q.  3.  Do  we  here  know  God  as  he  is? 

A.  No ;  his  glorious  being  is  not  of  us,  in  this  life,  to  be  compre- 
hended.— Exod.  xxxiii.  23;  1  Cor.  xiii.  12. 

Q.  4.   Whereby  is  God  chiefly  made  known  unto  us  in  the  Word? 

A.  First,  by  his  *  names ;  secondly,  by  his  *'  attributes  or  proper- 
ties.— 'Exod.  iii.  14,  vi.  3;  Ps.  Ixxxiii.  18. — "Exod.  xxxiv.  6,  7;  Matt. 
V.  48. 

Q.  5.   What  are  the  names  of  God? 

A.  Glorious  titles,  which  he*  hath  given  himself,  to  hold  forth  his 
excellencies  unto  us,  with  some  perfections  whereby  he  will  reveal 
himself — Exod.  iii.  14,  15,  vi.  3,  xxxiv.  6,  7;  Gen.  xvii.  1. 

Q.  6.   What  are  the  attributes  of  God? 

A.  His  infinite  perfections  in  being  and  working. — Rev.  iv.  8-11. 

Q.  7.   What  are  the  chief  attributes  of  his  being? 

A.  *  Eternity,  **  infiniteness,  "simplicity'®  or  purity,  **  all-sufficiency, 
•  perfectness,  ^immutability,  ''life,  ''will,  and  'understanding. — ^"Deut. 
xxxiii.  27;  Ps.  xciii.  2;  Isa.  Ivii.  15;  Rev.  i.  11. — *'l  Kings  viii.  27; 
Ps.  cxxxix.  1-4,  8-10. — ^° Exod.  iii.  14. — ''Gen.  xvii.  1;  Ps.  cxxxv. 
4-6.— "Job  xi.  7-9;  Rom.  xi.  33-36.— '  Mal.  iii.  6;  James  i.  17. 
^Judges  viii.  19;  1  Sam.  xxv.  34;  2  Kings  iii.  14;  Ezek.  xiv.  16, 

'  The  perfection  of  God's  being  is  known  of  us  chiefly  by  removing  all  imper- 
fections. 

2  Hence  the  abominable  vanity  of  idolaters,  and  of  the  blasphemous  Papists, 
that  picture  God. 

*  Let  us  prostrate  ourselves  in  holy  adoration  of  that  which  we  cannot  compre- 
hend. 

*  The  divers  names  of  God  signify  one  and  the  same  thing,  but  under  diverse 
notions  in  respect  of  our  conception. 

*  Some  of  these  attributes  belong  so  unto  God,  as  that  they  are  in  no  sort  to  be 
ascribed  to  any  else, — as  infiniteness,  eternity,  &c.  Others  are  after  a  sort  attri- 
buted to  some  of  his  creatures,  in  that  he  communicateth  unto  them  some  of  the 
eflfects  of  them  in  himself, — as  life,  goodness,  &c. 

^  The  first  of  these  are  motives  to  humble  adoration,  fear,  self-abhorrencyj  the 
other,  to  faith,  hope,  love,  and  confidence,  through  Jesus  Christ. 


472  THE  PRINCIPLES  OF 

xvi.  48;  Matt.  xvi.  16;  Acts  xiv.  15;  1  Thess.  i.  9.— •"  Dan.  iv.  35; 
Isa.  xlvi.  10;  Eph.  i.  5,  11;  James  i.  18. — 'Ps.  vii,  8,  cxxxix.  2, 
cxlvii.  4;  Jer.  xi.  20;  Heb.  iv.  13. 

Q.  8.  What  are  the  attributes  which  usually  are  ascribed  to  him 
in  his  iuorks,  or  the  acts  of  his  ivill? 

A.  *  Goodness,  ''power,  ^^  "justice,  **  mercy,  *  holiness,  'msdom, 
and  the  like ;  which  he  delighteth  to  exercise  towards  his  creatures, 
for  the  praise  of  his  glory.— *Ps.  cxix.  68;  Matt.  xix.  17. — ""Exod. 
XV.  11 ;  Ps.  Ixii.  11 ;  Rev.  xix.  1. — °  Zeph.  iii.  5;  Ps.  xi.  7;  Jer.  xii,  1 ; 
Rom.  i.  32.— ''Ps.  cxxx.  7;  Rom.  ix.  15;  Eph.  ii.  4. — °Exod.  xv.  11; 
Josh.  xxiv.  19;  Hab.  i.  13;  Rev.  iv.  8.— 'Rom.  xi.  33,  xvi.  27. 


CHAP.  III. — Of  the  Holy  Trinitt, 

Q.  1.  Is  there  but  one  God  to  whom  these  properties  do  belong? 

A.  *One  only,  in  respect  of  his  essence  and  being,  but  one  ""in 
three  distinct  persons,  of  Father,  Son,  and  Holy  Ghost. — °  Deut. 
vi.  4;  Matt.  xix.  17;  Eph.  iv.  5,  6.—"  Gen.  i.  26;  1  John  v.  7;  Matt, 
xxviii.  19. 

Q.  2.   What  mean  you  by  person  ? 

A.  A  distinct  manner  of**^  subsistence  or  being,  distinguished 
from  the  other  persons  by  its  own  properties. — John  v.  17;  Heb.  i.  8 

Q.  3.  What  is  the  distinguishing  property  of  the  person  of  the 
Father? 

A.  To  be  of  himself  only  the  fountain  of  the  Godhead. — John 
v.  26,  27;  Eph.  i.  3. 

Q.  4.   What  is  the  prop)erty  of  the  Son  ? 

A.  To  be  begotten  of  his  Father  from  eternity. — Ps.  ii,  7;  John 
i.  14,  iii.  16. 

Q.  5.  Whatof  the  Holy  Ghost? 

A.  To  proceed  from  the  Father  and  the  Son. — John  xiv  17, 
xvi.  14,  XV.  26,  XX.  22. 

Q.  6.  Are  these  three  one? 

A.  One  *  every  way,  in  nature,  will,  and  essential  properties,  "dis- 
tinguished only  in  their  personal  manner  of  subsistence. —  'John 
X.  30;  Rom.  iii.  30.—"  John  xv.  26;  1  John  v.  7. 

^  Nothing  is  to  be  ascribed  unto  God,  nor  imagined  of  him,  but  what  is  exactly 
agreeable  to  those  his  glorious  properties. 

*  These  last  are  no  less  essential  unto  God  than  the  former; — only  we  thus  dis- 
tinguish them,  because  these  are  chiefly  seen  in  his  works. 

'  This  is  that  mysterious  ark  that  must  not  be  pried  into,  nor  the  least  tittla 
spoken  about  it,  wlierein  plain  Scripture  goeth  not  before. 

*  To  deny  the  Deity  of  any  one  person,  is  in  effect  to  deny  the  whole  Godheadj 
for  whosoever  hath  not  the  Son,  hath  not  the  Father. 

*  This  only  doctrine  remained  undefiled  in  the  Papacy. 


THE  DOCTEINE  OY  CUEIST.  473 

Q.  7.  Can  tue  conceive  these  things  as  they  are  in  themselves? 

A.  Neither  "we  nor  yet  tlie  "angels^  of  heaven  are  at  all  able  to 
dive  into  these  secrets,  as  they  are  internally  in  God ; "  but  in  respect 
of  the  outward  dispensation  of  themselves  to  us  by  creation,  re- 
demption, and  sanctification,  a  knowledge  may  be  attained  of  these 
things,  saving  and  heavenly. — *  1  Tim.  vi.  16. — *"  Isa.  vL  2,  8. — "  Col. 
i.  11-14. 


CHAP.  IV. — Of  the  Works  of  God  ;  and,  First,  of  those  that  are 
Internal  and  Immanent. 

Q.  1.   What  do  the  Scriptures  teach  concerning  the  luorks  of  God? 

A.  That  they  are  of  two  sorts;  first,  internal,^  in  his  counsel,  de- 
crees, and  purposes,  towards  his  creatures;  secondly,  external,  in  his 
works  over  and  about  them,  to  the  praise  of  his  own  glory. — Acts 
XV.  18;  Prov.  xvi.  4. 

Q.  2.  ^¥hat  are  the  decrees  of  God  ? 

A.  *  Eternal,  "unchangeable  purposes^  *  '^  of  his  will,  concerning  the 
being  and  well-being  of  his  creatures. — *  M  ic.  v.  2 ;  Eph.  iii.  9-1 1 ; 
Acts  XV.  18.—"  Isa.  xiv.  24,  xlvi.  10;  Eom.  ix.  11 ;  2  Tim.  ii.  19. 

Q.  3.  Concerning  which  of  his  creatures  chiefiy  are  his  decrees  to 
be  considered? 

A.  Angels  and  men,  for  whom  other  things  were  ordained. — 1  Tim. 
v.  21;  Jude  6. 

Q.  4.   What  are  the  decrees  of  God  concerning  men? 

A.  Election  and  reprobation. — Rom.  ix.  11-13. 

Q.  5.   What  is  the  decree  of  election? 

A.  The  "eternal,  "free,  "immutable''''  purpose  of  God,  ^whereby 
in  Jesus  Christ  he  chooseth  unto  himself  whom  he  pleaseth  out  of 
*  whole  mankind,  determining  to  bestow  upon  them,  for  his  sake, 
'  grace  here,  and  everlasting  happiness  hereafter,  for  the  praise  of  his 
glory,  by  the  way  of  mercy.** — "Eph.  i.  4;  Acts  xiii.  48;  Rom. 

*  We  must  labour  to  make  out  comfort  from  the  proper  work  of  every  persoa 
towards  us. 

-  The  purposes  and  decrees  of  God,  so  far  as  by  him  revealed,  are  objects  of 
our  faith,  and  full  of  comfort. 

^  Farther  reasons  of  God's  decrees  than  his  own  will,  not  to  be  inquired  after. 

*  The  changes  in  the  Scripture  ascribed  unto  God  are  only  in  the  out i\ard  dis- 
pensations and  works,  variously  tending  to  one  infallible  event,  by  him  proposed. 

*  The  Arminians'  blasphemy,  in  saying  God  sometimes  fails  of  his  purposes. 

"  The  decree  of  election  is  the  fountain  of  all  spiritual  graces,  for  they  are  be- 
stowed only  on  the  elect. 

'  In  nothing  doth  natural  corruption  more  exalt  itself  against  God,  than  in 
opposing  the  freedom  of  his  grace  in  his  eternal  decrees. 

8  From  the  execution  of  these  decrees  tlows  that  variety  and  difference  we  see 
in  the  dispensation  of  the  means  of  grace, — God  sending  the  Gospel  where  he  hath 
a  remnant  according  to  election. 


474  THE  PKINCIPLES  OF 

viii.  29,  30.— ''Matt.  xi.  26.— "2  Tim.  ii.  19.— 'Eph.  i.  4,  5;  Matt, 
xxii.  14.—"  Rom.  ix.  18-21.— 'John  vi.  37,  xvii  6,  9,  11,  24. 

Q.  6.  Doth  any  tiling  in  us  move  the  Lord  thus  to  choose  us  from 
amongst  others'? 

A.  No,  in  no  wise;  we  are  in  the  same  lump  with  others  rejected, 
when  separated  by  his  undeserved  grace. — Rom.  ix.  11,  12;  Matt. 
xi.  25;  1  Cor.  iv.  7;  2  Tim.  i.  9. 

Q.  7.   What  is  the  decree  of  reprobation  ? 

A,  The  eternal  purpose  of  God  to  suffer  many  to  sin,  leave  them 
in  their  sin,  and  not  giving  them  to  Christ,  to  punish  them  for  their 
sin.— Rom.  ix.  11,  12,  21,  22;  Prov.  xvi.  4;  Matt.  xi.  25,  26;  2  Pet. 
ii.  12;  Jude  4. 


CHAP.  V. — Of  the  Works  op  God  that  outwardly  are  of  Hem. 

Q.  1.  What  are  the  works  of  God  that  outwardly  respect  his  crea- 
tures ? 

A.  First,  of  creation ;  secondly,  of  ^  actual  providence. — Ps.  xxxiii.  9 ; 
Heb.  i.  2,  3. 

Q.  2.   What  is  the  work  of  creation  ? 

A.  An  act  or  work  of  God's  almighty  power,  whereby  of  nothing, 
in  six  days,  he  created  heaven,  earth,  and  the  sea,  with  all  things  in 
them  contained. — Gen.  i.  1;  Exod.  xx.  11;  Prov.  xvi.  4. 

Q.  3.   Wherefore  did  God  make  man  ? 

A.  For  his  own  glory  in  his  service  ^  ^  and  obedience. — Gen.  i. 
26,  27,  ii.  16,  17;  Rom.  ix.  23. 

Q.  4.  Was  man  able  to  yield  the  service  and  worship  that  God 
required  of  him? 

A.  Yea,  to  the  uttermost,  being  created  upright  in  the  image  of 
God,  in  purity,  innocency,  righteousness,  and  holiness. — Gen.  i.  26; 
Eccles.  vii.  29;  Eph.  iv.  24;  Col.  iii.  10. 

Q.  5.  What  was  the  rule  whereby  man  was  at  first  to  be  directed 
in  his  obedience? 

A.  The  moral*  or  eternal  law  of  God,  implanted  in  his  nature  and 
written  in  his  heart  by  creation,  being  the  tenor  of  the  covenant 
between  God  and  him,  sacramentally  typified  by  the  tree  of  know- 
ledge of  good  and  evil. — Gen.  ii.  15-17;  Rom.  ii.  14, 15;  Eph.  iv.  24. 

'  The  very  outwaid  works  of  God  are  sufficient  to  convince  men  of  his  eternal 
power  and  Godhead,  and  to  leave  them  inexcusable,  if  they  serve  him  not. 

2  The  glory  of  God  is  to  be  preferred  above  our  own  either  being  or  well-being, 
as  the  supreme  end  of  them. 

'  The  approaching  unto  God  in  his  service  is  the  chief  exaltation  of  our  nature 
above  the  beasts  that  perish. 

*  God  never  allowed,  from  the  beginning,  that  the  will  of  the  creature  should 
bo  the  meaRure  of  his  worship  and  honour. 


THE  DOCTRINE  OF  CHRIST.  475 

Q.  6.  Do  we  stand  in  the  same  covenant  still,  and  have  we  the 
same  power  to  yield  obedience  unto  God? 

A.  No ;  the  *  covenant  was^  broken  by  the  sin  of  Adam,  with  whom 
it  was  made,  **  our  nature  corrupted, "  and  all  power  to  do  good  utterly 
lost.— "Gen.  iii.  16-18;  Gal.  iii.  10,  11,  21;  Heb.  vii.  19,  viiL  13. 
— ^^Job  xiv.  4;  Ps.  li.  5. — ^"Gen.  vi.  5;  Jer.  xiii.  23. 


CHAP.  VI. — Of  God's  actual  Provtoence. 

Q.  1.   What  is  God's  actual  providence  ? 

A.  The  effectual  working  of  his  ^  ^  *  power,  and  almighty  act  of  his 
will,  whereby  he  sustaineth,  governeth,  and  disposeth  of  all  things, 
men  and  their  actions,  to  the  ends  which  he  hath  ordained  for  them. 
— Exod.  iv.  11;  Job  v.  10-12,  ix.  5,  6;  Ps.  cxlvii.  4;  Pro  v.  xv.  3; 
Isa.  xlv.  6,  7;  John  v.  17;  Acts  xvii.  28;  Heb.  i.  3. 

Q.  2.  How  is  this  providence  exercised  towards  mankind? 

A.  Two  ways;  first,  'peculiarly  towards  his  church,  or  elect,  in 
their  generations,  for  whom  are  all  things;  secondly,  ''towards  all  in 
a  general  manner,  yet  \\dth  various  and  divers  dispensations. — *  Deut. 
xxxii.  10;  Ps.  xvii.  8;  Zech.  ii.  8;  Matt.  xvi.  18,  xix.  2,  29;  1  Pet. 
V.  7. — "  Gen  ix.  5;  Ps.  Ixxv.  6,  7;  Isa.  xlv.  6,  7;  Matt.  v.  45. 

Q.  3.  Wherein  chiefly  consists  the  outward  providence  of  God  to- 
wards his  church? 

A.  In  three  things; — first,  in  *  causing  all^  things  to  work  together 
for  their  good ;  secondly,  in  ''  ruling  and  disposing  of  kingdoms,  na- 
tions, and  persons,  for  their  benefit ;  thirdly, "  in  avenging  them  of 
their  adversaries. — "Matt.  vi.  31-33;  Rom.  viii.  28;  1  Tim.  vi.  17; 
2  Pet.  i.  3.— "Ps.  cv.  14,  15;  Isa.  xliv.  28;  Dan.  ii.  44;  Rom.  ix.  17. 
— ^°Isa.  Ix.  12;  Zech.  xii.  2-5;  Luke  xviii.  7;  Rev.  xvii.  14. 

Q.  4.  Doth  God  rule  also  in  and  over  the  sinful  actions  of  wicked 
men? 

A  Yea,  he  willingly  (according  ®  to  his  determinate  counsel)  suf- 
fereth  them  to  be,  for  the  manifestation  of  his  glory,  and  by  them 

^  Though  we  have  all  lost  our  right,  unto  the  promise  of  the  first  covenant,  yet 
all  not  restored  by  Christ  are  under  the  comniination  and  curse  thereof. 

*  To  this  providence  is  to  be  ascribed  all  the  good  we  do  enjoy,  and  all  the 
afflictions  we  undergo. 

'  Fortune,  chance,  and  the  like,  are  names  without  things,  scarce  fit  to  be  used 
among  Christians,  seeing  Providence  certainly  ruletli  all  to  appointed  ends. 

*  No  free-will  in  man  exempted  either  from  the  eternal  decree  or  the  over- 
ruling providence  of  God. 

*  Tliough  the  dispensations  of  God's  providence  towards  his  people  be  various, 
yet  every  issue  and  act  of  it  tends  to  one  certain  end, — their  good  in  his  glory. 

*  Almighty  God  knows  how  to  bring  light  out  of  darkness,  good  out  of  evil,  the 
salvation  of  his  elect  out  of  Judas's  treachery,  the  Jews'  cruelty,  aud  Pilate's  in- 
justice. 


476  "^  THE  PRINCIPLES  OF 

effecteth  liis  oa\ti  righteous  ends. — 2  Sam.  xii.  11,  xvi.  10;  1  Kings 
xi.  81,  xxii.  22;  Job  i.  21;  Pro  v.  x:di.  14;  Isa.  x.  6,  7;  Ezek.  xxi. 
19-21;  Amos  vii.  17;  Acts  iv.  27,  28;  Rom.  i.  24,  ix.  22;  1  Pet. 
ii.  8;. Rev.  xvii  17. 

Q.  5.  Doth  the  providence  of  God  extend  itself  to  every  small 
thing  ? 

A.  The  least  grass  of  the  field.  ^»uir  of  our  heads,  or  worm  of  the 
earth,  is  not  exempted  from  his  Knowledge  and  care. — Job  xxxix. ; 
Ps.  civ.  21,  cxlv.  15;  Jonah  iv.  7;  Matt  vi.  26-29,  x.  29,  SO. 


CHAP.  VII.— Of  the  Law  of  God. 

Q.  1.   Which  is  the  law  that  God  gave  man  at  first  to  fulfil? 

A.  The  same  which  was  afterwards  ^  written  with  the  finger  of  God 
in  two  tables  of  stone  on  Mount  Horeb,  called  the  Ten  Command- 
ments.— Rom.  ii.  14,  15. 

Q.  2.  Is  the  observation  of  this  law  still  required  of  us  ? 

A.  Yes,  to  the  uttermost  tittle. — Matt.  v.  17;  1  John  iii.  4;  Rom. 
iii.  31 ;  James  ii.  8-10;  Gal.  iii. 

Q.  S.  Are  we  able  of  oiirselves  to^^ perform  it? 

A.  No,  in  no  wise ;  the  law  is  spiritual,  but  we  are  carnal. — 1  Kings 
viiL  46;  Gen.  vi.  5;  John  xv.  5;  Rom.  vii.  14,  viii.  7;  1  John  i.  8. 

Q.  4.  Did,  then,  God  give  a  law  ivhich  could  not  be  kept? 

A.  No;  when  God  gave  it,  we  had  power  to  keep  it;  which  since 
we  have  lost  in  Adam. — Gen.  i.  26;  Eph.  iv.  19;  Rom.  v.  12. 

Q.  5.   Whe7^eto,  then,  doth  the  law  now  serve? 

A.  For  two  general  ends;  first,  ^to  be  a  rule  of  our  duty,  or  to 
discover  to  us  the  obedience  of  God  required;  secondty,  ''to  drive 
us  unto  Christ.— "Ps.  xix.  7-11;  1  Tim.  i.  8,  9.— "Gal.  iii.  24. 

Q.  6.  How  doth  the  law  di-ive  us  unto  Christ  ? 

A.  Divers  ways ;  as,  first,  *  by  laying  open  unto  us  the  utter  dis- 
ability of  our  nature  to  do  any  good;  secondly,  ""by  charging  the 
wrath  and  curse  of  God,  due  to  sin,  upon  the  conscience;  thirdly, 
'  by  bringing  the  whole  soul  under  bondage  to  sin,  death,  Satan,  and 
hell, — so  making  us  long  and  seek  for  a  Saviour. — *  Rom.  vii.  7-9 ; 
Gal.  iii.  19.— "Rom.  iii.  19,  20,  iv.  15,  v.  20;  Gal.  iii.  10.— "'Gal.  iii. 
22;  Heb.  ii.  15. 

'  This  law  of  God  bincleth  us  now,  not  because  delivered  to  the  Jews  on 
Mount  Horeb,  but  because  written  in  the  hearts  of  all  by  the  finger  of  God  at  the 
first. 

*  After  the  fall,  the  law  ceased  to  be  a  rule  of  justification,  and  became  a  rule 
for  sanctification  only. 

'  It  is  of  free  grace  that  God  giveth  power  to  yield  any  obedience,  and  accept- 
eth  of  any  obedience  that  is  not  perfect. 


THE  DOCTRINE  OF  CHRIST,  477 


CHAP.  VIII. — Of  the  State  of  Cobeupted  Nature. 

Q.  1.  How  came  this  weakness  and  disability  upon  us? 

A,  By  the  sin  and^  shameful  fall  of  our  first  parents. — Rom.  v. 
12,  14. 

Q.  2.   Wherein  did  that  hurt  us,  their  posterity  ? 

A.  Divers  waj^s;  first,  "in  that  we  were  all  guilty  of  the  same 
breach  of  covenant  with  Adam,  being  all  in  him ;  secondly,  ^  our  souls 
with  his  were  deprived  of  that  holiness,  innocency,  and  righteousness 
wherein  they  were  at  first  created ;  thirdly, "  pollution  and  defilement 
of  nature  came  upon  us;  with,  fourthly,  "^an  extreme  disability  of 
doing  any  thing  that  is  well-pleasing  unto  God ;  *  by  all  which  we  are 
made  obnoxious  to  the  curse. — *  John  iii.  36;  Rom.  v.  12;  Eph,  ii.  3. 
—"Gen.  iii.  10;  Eph.  iv.  23,  24;  Col.  iii.  10.— "=  Job  xiv.  4;  Ps.  li.  7; 
John  iii.  6;  Rom.  iii.  13. — "Gen.  vi.  5;  Eph.  ii.  1;  Jer.  vi.  16,  siii.  23; 
Eom.  viii.  7. — *Gen.  iii.  17;  Gal.  iii.  10. 

Q.  3.   Wherein  doth  the  curse  of  God  consist? 

A.  In  divers  things ;  first,  *  in  the  ^  guilt  of  death,  temporal  and 
eternal;  secondly,  ""the  loss  of  the  grace  and  favour  of  God;  thirdly, 
*  guilt  and  hoiTor  of  conscience,  despair  and  anguish  here;  with, 
fourthly,  ■*  eternal  damnation  hereafter. — ^"Gen.  ii.  17;  Rom.  l  18, 
V.  12,  17;  Eph.  ii.  3.— "Gen.  iii.  24;  Ezek.  xvi.  3-5;  Eph.  ii.  13.— 
'Gen.  iii.  10;  Isa.  xlviil  22;  Rom.  iii.  9,  19,  Gal.  iii.  22.— "Gen. 
iii.  10,  13;  John  iii.  36. 

Q.  4.  Are  all  men  horn  in  this  estate? 

A  Every  one  without  exception. — Ps.  li.  5;  Isa.  liil.  6;  Rom.  iii. 
9-12;  Eph.  ii.  3. 

Q.  5.  And  do  they  continue  therein? 

A.  Of  themselves^  they  cannot  otherwise  do,  being  able  neither 
to  *  know,  nor  "  will,  nor  "  do  any  thing  that  is  spiritually  good  and 
pleasing  unto  God. — ^*  Acts  viii.  31,  xvi.  14;  1  Cor.  ii.  14;  Eph.  v.  8; 
John  i.  5. — "Jer.  vi.  16,  xiii.  23;  Luke  iv.  18;  Rom.  vi.  16,  viii.  7. 
— ^"  John  vi.  44;  2  Cor.  iii.  5. 

1  This  is  tliat  which  commonly  is  called  original  sin,  which  in  general  denoteth 
the  wliole  misery  and  corruption  of  our  nature;  as, — 1.  The  guilt  of  Adam's 
actual  sin  to  us  imputed;  2.  Loss  of  God's  glorious  image,  innocency  and  holi- 
ness ;  3.  Deriving  by  propagation  a  nature — (1.)  Defiled  with  the  jjollution, 
(2.)  Laden  with  the  guilt,  (3.)  Subdued  to  the  power  of  sin;  4.  A  being  exposed 
to  all  temporal  miseries,  leading  to  and  procuring  death;  5.  An  alienation  from 
God,  with  voluntary  obedience  to  Satan  and  lust;  6.  An  utter  disability  to  good, 
or  to  labour  for  mercy;  7.  Eternal  damnation  of  body  and  soul  in  hell. 

*  All  that  a  natural  man  hath  on  this  side  hell  is  free  mercy. 

8  The  end  of  this  is  Jesus  Chri&t,  to  all  that  fly  for  refuge  to  the  hope  set  before 
them. 


478  THE  PRINCIPLES  OF 

Q.  6.  Have  they,  then,  no  way  of  themselves  to  escape  the  curse 
and  W7-ath  of  God  ? 

A.  None  at  allj  they  can  neither  satisfy  Hs  justice,  nor  fulfil  his 
law. 


CHAP.  IX. — Of  the  Incaknation  op  Christ. 

Q.  1.  Shall  all  mankind,  tJien,  everlastingly  perish? 

A.  No ;  God,  of  his  free  grace,  hath  prepared  a  way  to  redeem  and 
save  his  elect. — John  iii.  16;  Isa  liii.  6. 

Q.  2.   What  way  was  this? 

A.  By  sending  his  own  Son^  Jesus  Christ  in  the  likeness  of  sin- 
ful flesh,  condemning  sin  in  the  flesh. — Rom.  viiL  3. 

Q.  3.   Who  is  this  you  call  his  own  Son? 

A.  The  second  person  of  the  Trinity,  co-eternal  and  of  the  same 
Deity  with  his  Father. — John  i.  14;  Rom.  i.  3;  GaJ.  iv.  4;  1  John 
i.  1. 

Q,  4.  How  did  God  send  him? 

A.  By  causing  him  to  be  made  flesh  of  a  pure  virgin,  and  to  dwell 
among  us,  that  he  might  be  obedient  unto  death,  the  death  of  the 
cross. — Isa.  1.  6;  John  i.  14;  Luke  L  35;  Phil.  ii.  8;  1  Tim.  iii.  16. 


CHAP.  X. — Of  the  Person  of  Jesus  Christ. 

Q.  1.   What  doth  the  Scripture  teach  us  of  Jesus  Christ? 
A.  Chiefly  two  things;  first,  his^  person,  or  what  he  is  in  himself; 
secondly,  his  offices,  or  what  he  is  unto  us. 
Q.  2.   What  doth  it  teach  of  his  person? 

'  This  is  that  great  mystery  of  godliness  that  the  angels  themselves  admire;— the 
most  transcendent  expression  of  God's  infinite  love, — the  laying  forth  of  all  the 
treasure  of  his  wisdom  and  goodness. 

2  1.  Though  our  Saviour  Christ  be  one  God  with  his  Father,  he  is  not  one  person 
with  him.  2.  Jesus  Christ  is  God  and  man  in  one, — not  a  God  and  a  man;  God 
incarnate, — not  a  man  deified.  3.  The  essential  properties  of  either  nature  remain 
in  his  person  tlieirs  still,  not  communicated  unto  the  other;  as  of  the  Deity  to  be 
eternal,  everywhere;  of  the  humanity,  to  be  born  and  die.  4.  "Whatever  may  be 
said  of  eitlier  nature  may  be  said  of  his  whole  person;  so  God  may  be  said  to  die, 
but  not  the  Godhead;  the  man  Christ  to  be  everywhere,  but  not  bis  humanity; 
for  his  one  person  is  all  this.  5.  The  monstrous  figment  of  transubstantiation,  or 
Christ's  corporeal  jiresence  in  the  sacrament,  fully  overthrows  our  Saviour's  human 
nature,  and  makes  him  a  mere  shadow.  6.  All  natural  properties  are  double  in 
Christ,  -as  will,  &c.,  still  distinct;  all  personal,  as  subsistence,  single. 


THE  DOCTRINE  OF  CHRIST.  479 

A.  That  he  is  truly  God,  and  perfect  man,  partaker  of  the  natures 
of  God  and  man  in  one  person,  between  whom  he  is  a  Media- 
tor.— -John  i.  14;  Heb.  ii.  14,  15;  Eph.  iv.  5;  1  Tim  ii.  5; 
1  John  i.  1. 

Q.  3.  How  prove  you  Jesus  Christ  to  he  truly  God? 

A.  Divers  ways;  first,  by  places  of  Scripture,  speaking  of  the  great 
God  Jehovah  in  the  Old  Testament,  applied  to  our  Saviour  in  the 
New;  as,  Numb.  xxi.  5,  6,  in  1  Cor,  x.  9;  Ps.  cii.  25-27,  in  Heb. 
i.  10;  Isa.  \A.  2-4,  in  John  xii.  40,  41;  Isa.  viii.  13, 14,  in  Luke  ii.  34, 
Rom.  ix.  33 ;  Isa.  xl.  3,  4,  in  John  i.  23 ;  Isa.  xlv.  22,  23,  in  Rom. 
xiv.  11,  Phil.  ii.  10,  11;  Mai.  iii.  1,  in  Matt.  xi.  10. 

Secondly,  By  the  works  of  the  Deity  ascribed  unto  him;  as,  first, 
of  creation,  John  i.  3;  1  Cor.  viii,  6;  Heb.  i.  2;  secondly,  of  pre- 
servation in  providence,  Heb.  i.  3;  John  v.  17;  thirdly,  miracles. 

Thirdly,  By  the  essential  attributes  of  God  being  ascribed  unto 
him;  as,  first,  immensity.  Matt,  xxviii.  20;  John  xiv.  23;  Eph.  iii. 
17;  secondly,  eternity,  John  i.  1;  Rev.  i.  11;  Mic.  v,  2;  thirdly, 
immutability,  Heb.  i.  11,  12;  fourthly,  omniscience,  John  xxi.  17; 
Rev.  ii.  23;  fifthly,  majesty  and  glory  equal  to  his  Father,  John 
V.  23;  Rev.  v.  13;  Phil.  i.  2,  ii.  6,  9,  10. 

Fourthly,  By  the  names  given  unto  him ;  as,  first,  of  God  expressly, 
John  i.  1,  XX.  28;  Acts  xx.  28;  Rom.  ix.  5;  Phil,  ii.  6;  Heb.  i.  8; 
1  Tim.  iii.  16;  secondly,  of  the  Son  of  God,  John  i,  18;  Rom.  viii. 
8,  &c. 

Q.  4.   Was  it  necessary  that  our  Redeemer  should  he  God? 

A.  Yes ;  that  he  might  be  able  to  save  to  the  uttermost,  and  to  satisfy 
the  wrath  of  his  Father,  which  no  creature  could  perform. — Isa.  xliii. 
25,  liii.  6;  Dan.  ix.  17,  19. 

Q.  5.  How  prove  you  that  he  was  a  perfect  man  ? 

A.  First,  By  the  prophecies  that  went  before,  that  so  he  should  be. 
— Gen.  iii.  15,  xviii.  18. 

Secondly,  By  the  relation  of  their  accomplishment. — Matt.  i.  1; 
Rom.  i.  4;  Gal.  iv.  4. 

Thirdly,  By  the  Scriptures  assigning  to  him  those  things  which 
axe  required  to  a  perfect  man ;  as,  first,  a  body,  Luke  xxiv.  39 ;  Heb. 
ii.  17,  X.  5;  1  John  i.  1;  secondly,  a  soul,  Matt.  xxvi.  38;  Llark  xiv. 
84; — and  therein,  first,  a  will,  Matt.  xxvi.  39;  secondly,  affections, 
Mark  iii.  5;  Luke  x.  21 ;  thirdly,  endowments,  Luke  ii.  52. 

Fourthly,  General  infirmities  of  nature. — Matt.  iv.  2;  John  iv.  6; 
Heb,  ii,  18, 

Q.  6.   Wherefore  ivas  our  Redeemer  to  he  man  ? 

A.  That  the  nature  which  had  offended  might  suffer,  and  make 
satisfaction,  and  so  he  might  be  every  way  a  fit  and  sufficient  Saviour 
for  men. — Heb.  ii.  10-17. 


480  THE  PEINCIPLES  OF 


CHAP.  XI. — Op  the  Offices  of  Christ;  and,  First,  of  his  Kdtgly. 

Q.  1.  How  many  are  the  offices  of  Jesus  Ch7-ist? 

A.  Three;  first,  of  a  "  King;  secondly,  ''a^  ^  Priest;  thirdly,  a  '  Pro- 
phet.—"Ps.  ii.  6.— ""Ps.  ex.  4.— "Deut.  xviii.  15. 

Q.  2.  Hath  he  these  offices  peculiar  by  nature  ? 

A.  No;  he  only  received  them  for  the  present  dispensation,  until 
the  work  of  redemption  be  perfected. — Ps.  ex.  1;  Acts  ii.  36,  x.  42; 
1  Cor.  xi.  8,  XV.  27,  28;  PhU.  ii.  9;  Heb.  iii.  2,  6,  ii.  7-9. 

Q.  S.   Wherein  doth  the  kingly  office  of  Christ  consist  ? 

A.  In  a  two-fold  power;  first,  his  power  of  ruling  in  and  over 
his  church;  secondly,  his  power  of  subduing  his  enemies. — Ps.  ex. 
3-7. 

Q.  4.   What  is  his  i^uling  power  in  and  over  his  people  ? 

A.  That  supreme  authority  which,^  ^  for  their  everlasting  good,  he 
useth  towards  them,  whereof  in  general  there  be  two  acts ;  first,  "  in- 
ternal and  spiritual,  in  converting  their  soul^  unto  him,  making  them 
imto  himself  a  willing,  obedient,  persevering  people ;  secondly,  "  ex- 
ternal and  ecclesiastical,  in  giving  perfect  laws  and  rules  for  their 
government,  as  gathered  into  holy  societies  under  him. — ^*Isa.  liii. 
12,  lix.  20,  21,  mth  Heb.  viii.  10-12;  Isa.  Ixi.  1,  2;  John  i.  16,  xii. 
S2;  Mark  i.  15;  Matt,  xxviii  20;  2  Cor.  x.  4,  5.— "Matt.  xvi.  19; 
1  Cor.  xii.  28;  Eph.  iv.  8-14;  2  Tim.  iii.  16,  17;  Rev.  xxii. 
18,  19. 

Q.  5.  How  many  are  the  acts  of  his  kingly  power  toiuards  his 
enemies  ? 

A.  Two  also;  first,  *  internal,  by  the°  mighty  working  of  his  Word, 
and  the  spirit  of  bondage  upon  their  hearts,  convincing,  amazing, 
terrifying  their  consciences,  hardening  their  spirits  for  ruin ;  secondly, 
''external,  in  judgments  and  vengeance,  which  ofttimes  he  begin- 
neth  in  this  life,  and  will  continue  unto  eternity. — ^  Ps.  ex. ;  John 
vi-  46,  viii.  59,  ix.  41,  xii.  40;  2  Cor.  x.  4-6;  1  Cor.  v.  5;  1  Tim. 
i.  20.— "Mark  xvi.  16;  Luke  xix.  27;  Acts  xiii.  11;  Rev. 
xvii  14. 

1  In  the  exercise  of  these  offices,  Christ  is  also  the  sole  head,  husband,  and  first- 
born of  the  church. 

*  Papal  usurpation  upon  these  offices  of  Christ  manifests  the  pope  to  be  the  Man 
of  Sin. 

'  Christ's  subjects  are  all  born  rebels,  and  are  stubborn,  until  he  make  them 
obedient  by  his  Word  and  Spirit. 

*  Christ  hath  not  delegated  his  kingly  power  of  law-making  for  his  church  to 
any  here  below. 

*  The  end  of  Christ  in  exercising  his  kingly  power  over  his  enemies,  is  the  glory 
of  his  gospel  and  the  good  of  his  people. 


THE  DOCTRINE  OF  CHRIST.  4<81 


CHAP.  XII. — Of  Christ's  Priestly  Office. 

Q.  1.  By  what  'means  did  Jesus  Christ  undertake  the  ofice  of  an 
eternal  priest? 

A.  By  *  the  decree,  ordination,  and  will  of  God  his  Father,  *"  where- 
unto  he  yielded  voluntary  obedience;  so  "that  concerning  this  there 
was  a  compact  and  covenant  between  them. — "Ps.  ex.  4;  Heb.  v. 
5,  6,  vii.  17,  18.— "Isa.  1.  4-6;  Heb.  x^  5-10.— "Ps.  ii.  7,  8;  Isa.  liii. 
8,  10-12;  Phn.  ii.  7,  9;  Heb.  xii.  2;  John  xvii.  2,  4. 

Q.  2.   Wherein  doth  his  execution  of  this  ofice  consist? 

A.  In  bringing  his  people  unto  God. — Heb.  ii.  10,  iv.  16,  vii.  25, 

Q.  3.    What  are  the  ^Mrts  of  it  1 

A.  First, "  oblation ;  secondly,  *"  intercession.^ — ^*Heb.  ix.l4. — "'Het 
vii.  25. 

Q.  4.    What  is  the  oblation  of  Christ? 

A  The  *  offering  up  of  himself  upon  the  altar  of  the  cross,  an  holy 
propitiatoiy  sacrifice  for  the  sins  of  all  the  elect  throughout  the  world ; 
as  ""also,  the  presentation  of  himself  for  us  in  heaven,  sprinkled  with 
the  blood  of  the  covenant. — *Isa.  hii.  10,  12;  John  iii.  16,  xi.  51, 
xvii.  19;  Heb.  ix.  13,  14.— ''Heb.  ix.  24. 

Q.  5.   Whereby  doth  this  oblation  do  good  unto  us  ? 

A.  Divers  ways ;  first,  in  that  it  satisfied  the  justice  of  God ;  se- 
condly, it  redeemed  us  from  the  power  of  sin,  death,  and  hell ;  thirdly, 
it  ratified  the  new  covenant  of  grace;  fourthly,  it  procured  for  us 
grace  here,  and  glory  hereafter ; — by  all  which  means  the  peace  and 
reconciliation  between  God  and  us  is  wrought. — Eph.  ii.  14,  15. 

Q.  6.  How  did  the  oblation  of  Christ  satisfy  God's  justice  for  our 
sin  ? 

A.  In  that  for  us  he  underwent  the^  punishment  due  to  our  sin. — 
Isa.  liii.  4-6;  John  x.  11;  Rom.  iii.  25,  26,  iv.  25;  1  Cor.  xv.  3; 
2  Cor.  V.  21 ;  Eph.  v.  2;  1  Pet.  ii.  24. 

Q.  7.   What  was  that  punishment  ? 

A.  The  wrath  of  God,  the  curse ^  of  the  law,  the  pains  of  hell,  due 

1  Against  both  these  the  Papists  are  exceedingly  blasphemous;  against  the  one, 
by  making  their  mass  a  sacrifice  for  sins,— the  other,  by  making  saints  mediators 
of  intercession. 

2  Christ's  undergoing  punishment  for  us  was,  first,  typified  by  the  old  sacrificesj 
secondly,  foretold  in  the  first  promise;  thirdly,  made  lawful  and  valid  in  itself, — 
first,  by  God's  deterniinalion,  the  supreme  lawgiver;  secondly,  his  own  voluntary 
undergoing  it;  thirdly,  by  a  relaxation  of  the  law  in  regard  of  the  subject  puuislied; 
— fourthly,  beneficial  to  iis,  because  united  to  us;  as,  frst,  our  head;  secondly, 
our  elder  brother;  thirdli/,  our  sponsor  or  surety;  fourthly,  our  husband;  fifthly, 
our  God,  or  Redeemer,  &c. 

s  No  thunge  in  all  these,  but  what  necessarily  follows  the  change  of  the  persons 
Bustaining. 


482  THE  PRINCIPLES  OF 

to  sinners,  in  body  and  soul, — Gen.  ii.  17;  Deut.  xxviL  15-26;  Isa. 
lix.  2;  Rom.  v.  12;  Eph.  ii.  3;  John  iii.  36;  Heb.  ii.  14. 

Q.  8,  Did  Christ  undergo  all  these? 

A.  Yes;  in  respect  of  the  greatness^  and  extremity,  not  the  eter- 
nity and  continuance  of  those  pains;  for  it  was  impossible  he  should 
be  holden  of  death.— Matt.  xxvi.  28;  Mark  xiv.  33,  34,  xv.  34;  Gal. 
iii.  13;  Eph.  ii.  16;  Col.  i.  20;  Heb.  v.  7;  Ps.  xviii.  5. 

Q.  9.  How  could  the  punishment  of  one  satisfy  for  the  offence  of 
all? 

A.  In  that  he  was  not  a  mere®  man  only,  but  God  also, —  of  in- 
finitely more  value  than  all  those  who  had  offended. — Rom.  v.  9; 
Heb.  ix.  26;  1  Pet.  iii.  18. 

Q.  10.  How  did  the  oblation  of  Christ  redeem  us  from  death  and 
hell? 

A.  First,  '  by  paying  a  ransom^  to  God,  the  judge  and  lawgiver, 
who  had  condemned  us;  secondly,  ""by  overcoming  and  spoiling 
Satan,  death,  and  the  powers  of  hell,  that  detained  us  captives. — 
■Matt.  XX.  28;  John  vi.  51;  Mark  x.  45;  Rom.  iii.  25;  1  Cor.  vi  20; 
Gal.  iii.  13;  Eph.  i.  7;  1  Tim.  ii.  6;  Heb.  x.  9.— 'John  v.  24;  CoL 
U.  13-15;  1  Thess.  i.  10;  Heb.  ii.  14;  1  Pet.  i.  18,  19. 

Q.  11.    What  was  the  ransom  that  Christ  paid  for  us? 

A.  His  own  precious  blood. — Acts  xx.  28;  1  Pet.  i.  19. 

Q.  12.  How  was  the  new  covenant  ratified  in  his  blood? 

A.  By  being  accompanied  with*  liis  death;  for  that,  as  all  other 
testaments,  was  to  be  ratified  by  the  death  of  the  testator. — Gen.  xxii. 
18;  Heb.  ix.  16,  viii.  10-12. 

Q.  13.   What  is  this  new  covenant? 

A.  The  gracious,  free,  *  immutable  promise  of  God,  made  unto  all 
his  elect  fallen  in  Adam,  to  ''give  them  Jesus  Christ,  and  "m  him 
mercy,  pardon,  grace,  and  glory,  "^with  a  re-stipulation  of  faith  from 
them  unto  this  promise,  and  new  obedience. — "  Gen.  iii.  15 ;  Jer.  xxxi. 
31-34,  xxxii.  40;  Heb.  viii.  10-12.— •'Gal.  iii.  8,  16;  Gen.  xii.  3.— 
•Rom.  viii.  32;  Eph.  i.  3,  4.— niark  xvi.  16;  John  i.  12,  x.  27,  28. 

Q.  14.  How  did  Christ  procure  for  us  grace,  faith,  and  glory? 

A.  By  the  way  of  purchase'  and  merit;  for  the  death  of  Christ 
deservedly  procured  of  God  that  he  should  bless  us  with  all®  spiritual 

"  The  death  that  Christ  underwent  was  eternal  in  its  own  nature  and  tendence, — 
not  so  to  liini,  because  of  his  holiness,  power,  and  the  unity  of  his  person. 
2  He  suffered  not  as  God,  but  he  suffered  who  was  God. 

*  We  are  freed  from  the  anger  of  God,  by  a  perfect  rendering  to  the  full  value 
of  what  he  required, — from  the  power  of  Satan,  by  absolute  conquest  on  our  behalf. 

*  The  new  covenant  is  Christ's  legacy,  in  his  last  will  unto  his  people, — the  eter- 
nal inheritance  of  glory  being  conveyed  thereby. 

*  The  death  of  Christ  was  satisfactory  in  respect  of  the  strict  justice  of  God, — 
meritorious  in  respect  of  the  covenant  between  him  and  his  Father. 

*  All  these  holy  truths  are  directly  denied  by  the  blasphemous  Sociuians;  and 


THE  DOCTRINE  OF  CHRIST.  483 

blessings  needful  for  our  coming  unto  liim. — Isa.  liii.  11,  12;  John 
xvii.  2;  Acts  xx.  28;  Rom.  v.  17,  18;  Eph.  ii.  15,  16,  i.  4;  Phil.  i.  29 ; 
Tit.  u.  14;  Rev.  i.  5,  6. 

Q.  15.   What  is  the  intercession  of  Christ? 

A.  His  continual  soliciting^  of  God  on  our  behalf,  begun  here  in 
fervent  prayers,  continued  in  heaven  by  appearing  as  our  advocate 
at  the  throne  of  grace. — Ps.  ii.  8;  Rom.  viii.  84;  Heb.  vii.  25,  ix.  24, 
X.  19-21;  1  John  ii.  1,  2;  John  xvii. 


CHAP.  XIII. — Of  Christ's  PBOPHETicAii  Office. 

Q.  1.   Wherein  doth  the  prophetical  office  of  Christ  consist? 

A.  In  his  embassage^  from  God  to  man,  reveahng  from  the  bosom 
of  his  Father  the  whole  mystery  of  godliness,  the  way  and  truth 
whereby  we  must  come  unto  God. — Matt,  v.;  John  i.  18,  iii.  o2, 
X.  9,  14,  xiv.  5,  6,  xv^i.  8,  xviiL  37. 

Q.  2.  How  doth  he  exercise  this  office  towards  us  ? 

A.  By  making  known  ^  the  whole  doctrine  of  truth  unto  us  in  a 
saving  and  spiritual  manner. — Deut.  xviii.  18 ;  Isa.  xlii.  6 ;  Heb.  iii.  1. 

Q.  3.  By  what  means  doth  he  perform  all  this  ? 

A.  Divers;  as,  first,  'internally  and  effectually,  by  his  Spirit 
writing  his  law  in  our  hearts;  secondly,  ''outwardly  and  instrumen- 
tally,  by  the  Word  preached. — "  Jer.  xxxi.  31-34;  2  Cor.  iii.  3 ;  1  Thess. 
iv.  9;  Heb.  viii.  10.— "John  xx.  31;  1  Cor.  xii.  28;  Eph.  iv.  8-13; 
2  Pet.  i.  21 


CHAP.  XIV. — Of  the  Two-fold  Estate  of  Christ. 

Q.  1.  In  what  estate  or  condition  doth  Christ  exercise  these 
offices? 

A.  In  a  two-fold  estate;  first,  of  humiliation^ ° ®  or  abasement; 
secondly,  of  exaltation  or  glory. — Phil.  ii.  8-10. 

by  the  Papists,  with  their  merits,  masses,  penance,  and  purgatory,  by  consequent, 
overthrown. 

'  To  make  saints  our  intercessors,  is  to  renounce  Jesus  Christ  from  being  a 
sufficient  Saviour. 

2  Ciirist  differed  from  all  other  prophets;  first,  in  his  sending,  which  was  imme- 
diately from  the  bosom  of  his  Father;  secondly,  his  assistance,  wliich  was  the 
fulness  of  the  Spirit;  thirdly,  his  manner  of  teaching, — with  authority. 

'  To  accuse  his  Word  of  imperfection,  in  doctrine  or  discipline,  is  to  deny  hira 
a  perfect  prophet,  or  to  have  borne  witness  unto  all  truth. 

*  The  humiliation  of  Ciirist  shows  us  what  we  must  here  do  and  suffer, — his  ex- 
altation, what  we  may  hope  for. 

*  The  first  of  these  holds  forth  his  mighty  love  to  us,  the  other  his  mighty  power 
in  himself. 

6  The  only  way  to  heaven  is  by  the  cross. 
VOL.  I.— 39 


484 


THE  PRINCIPLES  OF 


Q.  2.   Wherein  consisteth  the  state  of  Christ's  humiliation? 

A.  In  three  things;  first,  *m  his  incarnation,  or  being  bom  of 
woman;  secondly,  ''his  obedience,  or  fulfilhng  the  whole  law,  moral 
and  ceremonial;  thirdly,  in  his  "passion,  or  enduring  all  sorts  of 
miseries,  even  death  itself. — *Luke  i.  85;  John  i.  14;  Rom,  i.  S; 
Gal.  iv.  4;  Heb.  ii.  9,  ] 4.— "Matt.  iii.  15,  v.  17;  Luke  ii.  21;  John 
viii.  46;  2  Cor.  v.  21;  1  Pet.  i.  19;  1  John  iii.  5.— "Isa.  iiii.  4-6; 
Heb.  ii.  9;  1  Pet.  ii.  21. 

Q.  3.   Wherein  consists  his  exaltation? 

A.  In,  first,  his  resurrection;  secondly,  ascension;  thirdly,  sitting 
at  the  right  hand  of  God ; — by  all  which  he  was  declared  to  be  the 
Son  of  God  with  power. — Matt,  xxviii.  18;  Rom.  i.  4,  vl  4;  Eph. 
iv.  9;  Phil.  ii.  9,  10    1  Tim.  iii.  16. 


CHAP.  XV. 


-Of  the  Persons  to  whom  the  Benefits  of  Christ's  Offices 
DO  belong. 


Q.  1.  Unto  whom  do  the  saving  benefits  of  what  Christ  performeth, 
in  the  execution  of  his  offices,  belong? 

A.  Only  to  his  elect.^  ^  ^ — John  xviL  9 ;  Isa.  Ixiii.  9 ;  Heb.  iii.  6, 
X.  21. 

Q.  2.  Died  he  for  no  other? 

A.  None,  in  respect  of  his  Father's  eternal  purpose,  and  his  own  in- 
tention of  removing  wrath  from  them,  and  procuring  grace  and  glory 
for  them.— Acts  xx.  28 ;  Matt.  xx.  28,  xxvi.  28 ;  Heb.  ix.  28 ;  John 
xi.  51,  52;  Isa.  Iiii.  12;  John  iii.  16,  x.  11-13, 15;  Eph.  v.  25;  Rom. 
viii.  32,  34 ;  Gal.  iii.  13 ;  John  vi.  37,  39 ;  Rom.  iv.  25 ;  2  Cor.  v.  19,  20. 

Q.  3.   What  shall  become  of  them  for  ivhom  Christ  died  not? 

A.  Everlasting  torments  for  their  sins ;  their  portion  in  their  own 
place. — Mark  xvi.  16;  John  iii.  36;  Matt.  xxv.  41;  Acts  i.  25. 

Q.  4.  For  whom  doth  he  make  intercession? 

A.  Only  for  those  who  from  eternity  were  given  him  by  his  Father. 
— John  xviL;  Heb.  vil  24,  25. 


CHAP.  XVI.— Of  the  Chuech. 

Q.  1.  How  are  the  elect  called,  in  respect  of  their  obedience  unto 
Christ,  and  union  with  him? 

A.  His  church. — Acts  xx.  28;  Eph.  v.  32. 

'  Christ  giveth  life  to  all  that  world  for  ■whom  he  gave  his  life. 

2  None  that  he  died  for  shall  ever  die, 

*  To  say  that  Christ  died  for  every  man  universally,  is  to  affirm  that  he  did  no 
more  for  the  elect  than  the  reprobates, — for  them  that  are  saved  than  for  them 
that  are  damned;  which  is  the  Arminian  blasphemy. 


THE  DOCTRINE  OF  CHRIST.  485 

Q.  2.  What  is  the  church  of  Christ? 

A.  The  whole  company  of  God's' ' '  * '  elect,  " called  "of  God, " by 
the  Word  and  Spirit,  "  out  of  their  natural  condition,  to  the  dignity 
of  his  children,  and  *  united  unto  Christ  their  head,  by  faith,  in  the 
bond  of  the  Spirit.— "  Acts  il  47;  1  Tim.  v.  21;  Heb.  xii.  22-24.— 
"Rom.  i.  5,  6,  ix.  11,  24;  1  Cor.  iv.  15;  2  Tim.  i.  9.— "'Acts  xvi.  14; 
John  iii.  8;  1  Cor.  iv.  15;  1  Pet.  i.  23;  Heb.  viii.  10.— "Eph.  il 
11-18;  CoL  i.  IS;  Heb.  ii.  14,  15;  1  Pet.  ii.  9.— "John  xvii.  21; 
Eph.  ii.  18-22. 

Q.  3.  Is  this  whole  church  always  in  the  same  state? 

A.  No ;  one  part  of  it  is  militant,  the  other  triumphant. 

Q.  4.   What  is  the  church  militant? 

A.  That  portion  of  God's  elect  which,  in  their  generation,  cleaveth 
unto  Christ  by  faith,  and  fighteth  against  the  world,  flesh,  and  devil. 
—Eph.  vi.  11,  12;  Heb.  xi  13,  14,  xii.  1,  4. 

Q.  5.   What  is  the  church  triumphant? 

A.  That  portion  of  God's  people  who,  having  fought  their  fight 
and  kept  the  faith,  are  now  in  heaven,  resting  from  their  labours. — 
Eph.  v.  27;  Rev.  iii.  21,  xiv.  13. 

Q.  6.  Are  not  the  church  of  the  Jews  before  the  birth  of  Christ, 
and  the  church  of  the  Christians  since,  two  churches  ? 

A.  No ;  essentially  they  are  but  one,"  differing  only  in  some  out- 
ward administrations. — Eph.  ii,  11-16;  1  Cor.  x.  3;  Gal.  iv.  26,  27; 
Heb.  xi.  16,  26,  40. 

Q.  7.  Can  this  church  be  wholly  overthrown  on  the  earth? 

A.  No ;  imless  the  decree  of  God  may  be  changed,  and  the  pro- 
mise of  Christ  fail. — Matt.  xvi.  18,  xxviii.  20;  John  xiv.  16,  xvii.; 
]  Tim.  iii  15;  2  Tim.  ii  19. 


CHAP.  XVII.— Of  Faith. 

Q.  1 .  By  what  means  do  we  become  actual  members  of  this  church 
of  God? 

A.  By  a  lively  justifying  faith,^  whereby  we  are  united  unto  Christ, 

1  The  elect  angels  belong  to  this  church. 

2  No  distance  of  time  or  place  breaks  the  unity  of  this  church :  heaven  and 
earth,  from  the  beginning  of  the  world  unto  the  end,  are  comprised  in  it. 

*  No  mention  in  Scripture  of  any  church  in  purgatory. 

*  This  is  the  catholic  church; — though  that  term  be  not  to  be  found  in  the 
Word  in  this  sense,  the  thing  itself  is  obvious. 

*  The  pope,  challenging  unto  himself  the  title  of  the  head  of  the  catholic  church, 
is  blasphemously  rebellious  against  Jesus  Christ. 

*  This  is  that  ark  out  of  which  whosoever  is  shall  surely  perish. 

'  Of  this  faith  the  Holy  Spirit  is  the  efficient  cause,  theWord,the  instrumental; — ■ 
the  Law  indirectly,  by  discovering  our  misery;  the  Gospel  immediately,  by  hold- 
ing forth  a  Saviour. 


486  THE  PRINCIPLES  OF 

tlie  head  thereof. — Acts  ii.  47,  xiii.  48;  Heb,  xi.  6,  xil  22,  23,  iv.  2; 
Rom.  V.  1,  2;  Eph.  ii.  13,  14. 

Q.  2.    What  is  a  justifying  faith? 

A.  A  "gracious  resting  upon^  the  free  promises  of  God  in  Jesus 
Christ  for  mercy,  ''with  a  firm  persuasion  of  heart  that  God  is  a 
reconciled  Father  unto  us  in  the  Son  of  his  love. — ^^  1  Tim.  i.  16; 
Job  xiii.  15,  xix.  25;  Rom.  iv.  5. — ""Heb.  iv.  16;  Rom.  viii.  38,  39; 
Gal.  ii.  20;  2  Cor.  v.  20,  21. 

Q.  3.  Have  all  this  faith? 

A.  None  biit  the  elect  of  God. — Tit.  I  1;  John  x.  26;  Matt,  xiil 
1 1 ;  Acts  xiii.  48 ;  Rom.  viii.  30. 

Q.  4.  Do  not,  then,  others  believe  that  make  profession  ? 

A.  Yes ;  with,  first,  historical  faith,  or  a  persuasion  that  the  things 
written  in  the  Word  are  true,  James  ii.  19 ;  secondly,  temporary  faith, 
which  hath  some  joy  of  the  affections,  upon  unspiritual  grounds,  in 
the  things  behoved.— Matt.  xiu.  20;  Mark  vi.  20;  John  ii.  23,  24; 
Acts  viii.  13. 


CHAP.  XVIII. — Of  our  Vocation,  or  God's  Callikg  us. 

Q.  1.  How  come  we  to  have  this  saving  faith? 

A.  It  is  freely  bestowed  upon  us  and  wrought  in  us  by  the  Spirit 
of  God,  in  our  vocation  or  calling.- — John  vi.  29,  44 ;  Eph.  ii.  8,  9 ; 
Phil.  i.  29;  2  Thess.  i.  11. 

Q.  2.    What  is  our  vocation,  or  this  calling  of  God? 

A.  The  free,  gracious^  ^  act  of  Almighty  God,  whereby  in  Jesus 
Chiist  he  calleth  and  translateth  us  from  the  state  of  nature,  sin, 
wrath,  and  corruption,  into  the  state  of  grace  and  union  with  Christ, 
by  the  mighty,  effectual  working  of  his  Spirit  in  the  preaching  of 
the  Word.— Col.  i.  12,  13;  2  Tim.  i.  9;  Deut.  xxx.  6;  Ezek.  xxxvi. 
26;  Matt.  xi.  25,  26;  John  i  13,  iii.  3,  8;  Eph.  i.  19;  Col.  ii.  12; 
1  Cor.  iv.  7;  James  i.  18;  2  Pet.  ii.  20;  Acts  xvi.  14. 

Q.  3.  What  do  we  ourselves  perform  in  this  change,  or  work  of 
our  conversion? 

A.  Nothing  at  all,  being  merely^  wrought  upon  by  the  free  grace 
and  Spirit  of  God,  when  in  ourselves  we  have  no  ability  to  any 
thing  that  is  spiritually  good. — Matt.   vii.   18,  x.  20;  John  i.   13, 

'  Faith  is  in  the  understanding,  in  respect  of  its  being  and  subsistence, — in  the 
will  and  heart,  in  respect  of  its  effectual  working. 

*  Our  effectual  calling  is  the  first  effect  of  our  everlasting  election. 

*  We  have  no  actual  interest  in  nor  right  unto  Christ,  until  we  are  thus  called. 

*  They  who  so  boast  of  the  strength  of  free-will  in  the  work  of  our  conversion, 
are  themselves  an  example  what  it  is  being  given  up  to  so  vile  an  error, — destitute 
of  the  grace  of  God. 


THE  DOCTRINE  OF  CHRIST.  487 

XV.  5 ;  1  Cor.  xii.  3,  ii.  5 ;  2  Cor.  iii.  5 ;  Epli.  ii.  1,  8 ;  Rom.  viii,  26 ; 
Phil.  i.  6. 

Q.  4.  Both  God  thus  call  all  and  every  one? 

A.  All  within  the  pale  of  the  church  are  outwardly  called  by  the 
Word,  none  effectually  but  the  elect. — Matt.  xxii.  14;  Rom.  viii.  30. 


CHAP.  XIX. — Of  Justification. 

Q.  1.  Are  we  accounted  righteous  and  saved  for  our  faith,  when 
we  are  thus  freely  called? 

A.  No,  but  merely  by  the  imputation  of  the  righteousness  of 
Christ,  apprehended  and  applied  by  faith;  for  which  alone  the  Lord 
accepts  us  as  holy  and  righteous. — Isa.  xliii.  25 ;  Rom.  iii.  23-26, 
iv.  5. 

Q.  2.  What,  then,  is  our  justification  or  righteousness  before  God? 

A.  The  gracious,  free  act^  of  God,  imputing  the  righteousness  of 
Christ  to  a  believing  sinner,  and  for  that  speaking  peace  unto  his 
conscience,  in  the  pardon  of  his  sin, — pronouncing  him  to  be  just  and 
accepted  before  him. — Gen.  xv.  6;  Acts  xiii.  38,  39;  Luke  xviii.  14; 
Rom.  iiL  24,  26,  28,  iv.  4-8;  Gal.  ii.  16. 

Q.  3.  Are  we  not,  then,  righteous  before  God  by  our  own  works? 

A.  No ;  for  of  themselves  they  can  neither  satisfy  his  justice,  fulfil 
his  law,  nor  endure  his  trial. — Ps.  cxxx.  3,  4,  cxliii  2;  Isa.  Ixiv.  6; 
Luke  xvii.  10. 


CHAP.  XX. — Of  Sanctificatign. 

Q.  1.  Is  there  nothing,  then,  required  of  us  but  faith  only? 

A.  Yes;  *  repentance,  and  ''holiness  or  new  obedience. — 'Acts 
XX.  21;  Matt.  iii.  2;  Luke  xiii.  3.— "2  Tim.  ii.  19;  1  Thess.  iv.  7; 
Heb.  xiL  14. 

Q.  2.   What  is  repentance? 

A.  Godly  "sorrow  for  every  known^'  sin  committed  against  God, 

'  Legal  and  evangelical  justification  differ;  first,  on  the  part  of  the  persons  to  be 
justified, — the  one  requiring  a  person  legally  and  perfectly  righteous, — the  other  a 
believing  sinner;  secondly,  on  the  part  of  God,  who  in  the  one  is  a  severe,  righteous 
judge, — in  the  other,  a  merciful,  reconciled  Father;  thirdly,  in  the  sentence,  which 
in  the  one  acquitteth,  as  having  done  nothing  amiss, — in  the  other,  as  having  all 
amiss  pardoned. 

2  Repentance  includeth,  first,  alteration  of  the  mind  into  a  hatred  of  sin,  before 
loved;  secondly,  sorrow  of  the  affections  for  sin  committed;  thirdly,  change  of  the 
actions  arising  from  both. 

*  Repentance  is  either  legal,  servile,  and  terrifying,  from  the  spirit  of  bondage; 
or  evangelical,  filial,  and  comforting,  from  the  spirit  of  free  grace  aad  liberty, 
which  only  is  available. 


488  THE  PRINCIPLES  OF 

''  mth  a  firm  purpose  of  heart  to  cleave  unto  liim  for  tlie  future,  °  in 
the  kilhng  of  sin,  the  quickening  of  all  graces,  to  walk  before  him  in 
newness  of  life.— "2  Cor.  vii.  9-11;  Acts  ii.  37;  Ps.  li.  17.— 'Ps. 
xxxiv.  14;  Isa.  i.  16,  17;  Ezek.  xviii.  27,  28;  Acts  xiv.  15.— 'Eph. 
v.  21-24;  Rom.  vi.  12,  13,  18,  19,  viii.  1;  2  Cor.  v.  17;  Gal.  vL  15. 

Q.  3.  Can  we  do  this  of  ourselves  ? 

A.  No ;  it  is  a  special  gift  and  grace  of  God,  which  he  bestoweth 
on  whom  he  pleaseth. — Lev.  xx.  8;  Deut.  xxx.  6;  Ezek.  xi.  19,  20; 
2Tim.  ii.  25;  Acts  xi.  18. 

Q.  4.  Wherein  doth  the  being  of  true  repentance  consist,  without 
which  it  is  not  acceptable  ? 

A.  In  its''  performance  according  to  the  Gospel  rule,  with  faith 
and  assured  hope  of  divine  mercy. — Ps.  Ii.;  1  John  ii.  1,  2;  2  Cor. 
vii.  10,  11 ;  Acts  ii.  38;  Matt.  xxvi.  75. 

Q.  5.   What  is  that  holiness  which  is  required  of  us? 

A.  That  *  universal,^  ^  sincere  obedience  to  the  whole  will  of  God, 
^  in  our  hearts,  minds,  wills,  and  actions,  "  whereby  we  are  in  some 
measure  made  conformable  to  Christ,  our  head. — "  Ps.  cxix.  9 ;  1  Sam. 
XV.  22;  John  xiv.  15;  Rom.  vi.  19;  Heb.  xii.  14;  Tit.  ii.  12;  2  Pet. 
i.  5-7;  Isa.  i.  16,  17. — ^^1  Chron.  xxviii.  9;  Deut.  vi.  5;  Matt.  xxii. 
37.— "Rom.  viii.  29;  1  Cor.  xi.  1;  Eph.  ii.  21;  Col.  iii.  1-3;  2  Tim. 
ii.  11,  12. 

Q.  6.  Is  this  holiness  or  obedience  in  us  perfect  ? 

A.  Yes,  *in  respect*  of  all  the  parts  of  it,  but  ''not  in  respect  of  the 
degrees  wherein  God  requhes  it. — "  2  Kings  xx.  3 ;  Job  i.  1 ;  Matt. 
V.  48;  Luke  i.  6;  2  Cor.  vii.  1;  Eph.  iv.  24;  Tit.  ii.  12.— "Isa. 
Ixiv.  6;  Ps.  cxxx.  3;  Exod.  xxviii.  38;  Phil.  iii.  12. 

Q.  7.  Will  God  accepit  of  that  obedience  which  falls  so  short  of 
what  he  requireth? 

A.  Yes,  from  them*  whose  persons  he  accepteth  and  justifieth 
freely  in  Jesus  Christ. — Rom.  xii.  1;  Phil,  iv,  18;  Heb,  xiii,  16; 
1  John  iii.  22 ;  Eph.  i.  6. 

Q.  8.   What  are  the  p)arts  of  this  holiness  ? 

A  "Internal,  in  the  quickening  of  all  graces,  purging  all  sins; 
""and  external,  in  fervent  and  frequent  prayers,  alms,  and  all  manner 
of  righteousness. — "Heb.  ix.  14;  Eph.  iii.  16,  17;  Rom.  ii.  29,  vi.  12. 
—"Matt,  V.  20;  Rom.  viii.  1,  2;  Eph.  iv.  22,  23;  Tit.  ii.  12.  Parti- 
cular precepts  are  innumerable. 

'  Every  part  of  Popish  repentance — viz.,  contrition,  confession,  and  satisfac- 
tion— was  performed  by  Judas. 

2  All  faith  and  profession,  without  this  holiness,  is  vain  and  of  no  effect. 

3  True  faith  can  no  more  be  without  true  holiness  than  true  fire  without  heat. 

*  Merit  of  works  in  unprofitable  servants,  no  way  able  to  do  their  duty,  is  a 
Popish  miracle, 

'  In  Christ  are  our  persons  accepted  freely,  and  for  him  our  obedience. 


THE  DOCTRINE  OF  CHRIST.  489 

Q.  9.  May  not  others  perforin  these  duties  acceptably,  as  ivell  as 
those  that  believe? 

A.  No  ;^  all  their  performances  in  this  kind  are  but  abominable  sins 
before  the  Lord. — Pro  v.  xv.  8;  John  ix.  31;  Tit.  i.  15;  Heb.  xL  6. 


CHAP.  XXI. — Of  the  Privileges  of  Believeks. 

Q.  1.  What  are  the  privileges  of  those  that  thus  believe  and  re- 
pent ? 

A.  First,  union  with  Christ;  secondly,  adoption  of  children; 
thirdly.  Christian  liberty ;  fourthly,  a  spiritual,  holy  right  to  the  seals 
of  the  new  covenant;  fifthly,  communion  with  all  saints;  sixthly, 
resurrection  of  the  body  unto  life  eternal. 

Q.  2.   What  is  our  union  with  Christ  ? 

A.  An  *holy,  spiritual^ ^  conjunction  unto  him,  as  our  "head, 
"  husband,  and  "^  foundation,  *  whereby  we  are  made  partakers  of  the 
same  Spirit  with  him,  'and  derive  all  good  things  from  him. — *  1  Cor. 
xii.  12;  John  xv.  1,  2,  5-7,  xvii.  23.— "Eph.  iv.  15,  v.  23;  Col.  i.  18. 
— "  2  Cor.  xi.  2;  Eph.  v.  25-27;  Rev.  xxi.  9.— 'Matt.  xvi.  18;  Eph. 
iL  20-22;  1  Pet.  ii.  4-7.— "Rom.  viii.  9,  11;  Gal.  iv.  6;  Phil.  i.  19. 
— 'Johni.  12,  16;  Eph.  i.  3. 

Q.  3.    What  is  our  adoption? 

A.  Our  gracious  reception  into  the  family  of  God,  as  his  children, 
and  co-heirs  with  Christ. — John  i.  12;  Rom.  viii.  15,  17;  Gal.  iv.  5; 
Eph.  i.  5. 

Q.  4.  How  come  we  to  know  this? 

A.  By  the  especial  working  of  the  Holy^  Spirit  in  our  hearts, 
Beahng  unto  us  the  promises  of  God,  and  raising  up  our  souls  to  an 
assured  expectation  of  the  promised  inheritance. — Rom.  viii.  15,  17; 
Eph.  iv.  30;  1  John  iii.  1;  Rom.  viii.  19,  23;  Tit.  ii.  13. 

Q.  5.    What  is  our  Christian  liberty? 

A.  An^  holy  and  spiritual  "freedom  from  the  "slavery  of  sin,  the 
"  bondage  of  death  and  hell,  the  '  curse  of  the  law,  *  Jewish  cere- 
monies, and  '  thraldom  of  conscience,  purchased  for  us  by  Jesus 

*  The  best  duties  of  unbelievers  are  but  white  sins. 

*  By  virtue  of  this  union,  Christ  suffereth  in  our  afflictions;  and  we  fill  up  in 
our  bodies  what  remaineth  as  his. 

*  From  Christ,  as  head  of  the  church,  we  have  spiritual  life,  sense,  and  motion, 
or  growth  in  grace;  secondly,  as  the  husband  of  the  church,  love  and  redemption; 
thirdly,  as  the  foundation  thereof,  stability  and  perseverance. 

*  This  is  that  great  honour  and  dignity  of  believers,  which  exalts  them  to  a 
despising  all  earthly  thrones. 

*  Our  liberty  is  our  inheritance  here  below,  which  we  ought  to  contend  for, 
against  all  opposers. 


490  THE  PRINCIPLES  OF 

Christ,  and  *  revealed  to  us  by  the  Holy  Spirit. — ^*Gal.  v.  1. — ''John 
viii.  32,  34,  36;  Kom.  vi.  17,  18;  Isa.  Ixi.  1 ;  1  John  i.  7;  2  Cor.  v.  21. 
— "Rom.  viii.  15;  Heb.  ii.  15;  1  Cor.  xv.  55,  57.— 'Gal.  iii.  13;  Eph. 
ii.  15,  16;  Gal.  iv.  5;  Rom.  viii.  1. — *  Acts  xv.  10, 11;  Gal.  iii.,  iv.,  v. 
'2  Cor.  i.  24;  1  Cor.  vii.  23;  1  Pet.  ii.  16.— ^  Cor.  ii.  12. 

Q.  6.  Are  lue,  then,  wholly  freed  from  the  moral  law? 

A.  Yes,  as  *  a  covenant,^  or  as  it  hath  any  thing  in  it  bringing  into 
bondage, — as  the  curse,  power,  dominion,  and  rigid  exaction  of  obe- 
dience; ''but  not  as  it  is  a  rule  of  life  and  holiness. — "Jer.  xxxi. 
31-33;  Rom.  vii.  1-3,  vi.  14;  GaL  iii.  19,  24;  Rom.  viii.  2;  Gal. 
V.  18.— "Matt.  V.  17;  Rom.  iii.  31,  vii.  13,  22,  25. 

Q.  7.  Are  we  not  freed  by  Christ  from  the  magistrate's  power 
and  human  authority  ? 

A.  No ;  being  ordained  of  ^  God,  and  commanding  for  him,  we  owe 
them  all  lawful  obedience. — Rom.  xiii.  1-4;  1  Tim.  il  1,  2;  1  Pet. 
ii.  13-15. 


CHAP.  XXII. — Of  the  Sacraments  of  the  New  Covenant  in  particular, 

— A  HOLY  right  WHEREUNTO  IS  THE  FOURTH  PRIVILEGE  OF  BeLIEVERS. 

Q.  1.  What  are  the  seals  of  the  New  Testament? 

A.  Sacraments  instituted  of  Christ  to  be  visible  seals  and  pledges, 
whereby  God  in  him  confirmeth  the  promises  of  the  covenant  to  all 
believers,  re-stipulating  of  them  growth  in  faith  and  obedience. — 
Mark  xvi.  16;  John  iii.  5;  Acts  ii  38,  xxiL  16;  Rom.  iv.  11;  1  Cor. 
X.  2-4,  xi.  26-29. 

Q.  2.  How  doth  God  hy  these  sacraments  bestow  grace  upon  us  ? 

A.  Not  by  any^  real  essential  conveying  of  spiritual  grace  by  cor- 
poreal means,  but  by  the  way  of  promise,  obsignation,  and  covenant, 
confirming  the  grace  "wrought  in  us  by  the  Word  and  Spirit. — Heb. 
iv.  2;  1  Cor.  x.;  Rom.  iv.  11,  i.  17;  Mark  xvi.  16;  Eph.  v.  26. 

Q.  3.  How  do  our  sacraments  differ  from  the  sacraments  of  the 
Jews? 

A.  Accidentally  only,  in  things  concerning  the  outward  matter 
and  form,  as  their  number,  quality,  clearness  of  signification,  and  the 
like, — not  essentially,  in  the  things  signified,  or  grace  confirmed. — 
1  Cor.  X.  1,  2,  3,  &c. ;  John  vi.  35;  1  Cor.  v.  7;  PhH.  iii.  3;  Col.  il  11. 

1  Notliing  makes  men  condemn  the  law  as  a  rule,  but  hatred  of  that  universal 
holiness  which  it  doth  require, 

2  Rule  and  authority  are  as  necessary  for  human  society  as  fire  and  water  for 
our  lives. 

'  This  is  one  of  the  greatest  mysteries  of  the  Roman  raagic  and  juggling,  that 
corporeal  elements  should  have  a  power  to  forgive  sins,  and  confer  spiritual 
grace. 


THE  DOCTRINE  OF  CHRIST.  491 


CHAP.  XXIII.— Of  Baptism. 

Q.  1.  Which  are  these  sacraments  t 

A.  Baptism  and  the  Lord's  supper. 

Q.  2.   What  is  baptism  ? 

A.  An  *  holy  action,  appointed^  ^  of  Christ,  whereby  being  sprinkled 
with  water  in  the  name  of  the  whole  Trinity,  by  a  lawful  minister  of 
the  church,  *"  we  are  admitted  into  the  family  of  God,  "  and  have  the 
benefits  of  the  blood  of  Christ  confirmed  unto  us. — ^"Matt.  xxviii.  19; 
Mark  xvi.  15,  16.— •* Acts  ii.  41,  viii.  37.— "Acts  ii.  88,  39;  John 
iii.  5;  Rom.  vi.  3-5;  1  Cor.  xii.  13. 

Q.  3.  To  whom  doth  this  sacrament  belong? 

A.  Unto  all  to  whom  the  promise  of  the  covenant  is  made ;  that 
is,  to  believers,  and  to  their  seed. — Acts  ii.  39;  Gen.  xvii.  11,  12; 
Acts  xvi.  15;  Rom.  iv.  10,  11;  1  Cor.  vil  14. 

Q.  4.  How  can  baptism  seal  the  pardon  of  all  sins  to  us,  all  our 
personal  sins  following  it? 

A.  Inasmuch  as  it  is  a  seal  of  that  promise  which  gives  pardon  of 
all  to  believers, — Acts  ii  39;  Rom.  iv.  11,  12. 


CHAP.  XXIV.— Op  the  Lord's  Supper. 

Q.  1.  What  is  the  Lord's  supper? 

A.  An  *holy  action  instituted  and^  appointed  by  Christ,  ""to  set 
forth  his  death, '  and  communicate  unto  us  spiritually  his  body  and 
blood  by  faith,  being  **  represented  by  bread  and  wine,  *  blessed  by 
his  word,  and  prayer,  '  broken,^  poured  out,  and  received  of  believers. 
—'Matt.  xxvi.  26-28;  LukexxiL  14-20;  1  Cor.  xi.  23-25.— " Luke 
xxii  19;  1  Cor.  xi.  25,  26.— "Mark  xiv.  22-24;  1  Cor.  xL  24,  25; 
John  vi.  63.— M  Cor.  xi.  23,  25.— "  1  Cor.  xi.  24;  Matt.  xxvi.  26.— 
'  Matt.  xxvi.  26;  Mark  xiv.  22;  Luke  xxii.  19. 

Q.  2.   When  did  Christ  appoint  this  sacrament? 

A.  On  the  night  wherein  he  was  betrayed  to  suffer. — 1  Cor.  xi.  23. 

Q.  3.   Whence  is  the  right  use  of  it  to  be  learned? 

'  Not  the  want,  but  the  contemi^t  of  this  sacrament,  is  damnable. 

*  It  is  hard  to  say  whether  the  error  of  the  Papists,  requiring  baptism  of  abso- 
lute, indispensable  necessity  to  the  salvation  of  every  infant,  or  that  of  the  Ana- 
baptists, debarring  them  from  it  altogether,  be  the  most  uncharitable. 

'  Baptism  is  the  sacrament  of  our  new  birth,  this  of  our  farther  growth  in 
Christ. 

*  No  part  of  Christian  religion  was  ever  so  vilely  contaminated  and  abused  by 
profane  wretches,  as  this  pure,  holy,  plain  action  and  institution  of  our  Saviour : 
witness  the  Popish  horrid  monster  of  transubstantiation,  and  their  idolatrous 
mass. 


492  THE  PRINCIPLES  OF 

A.  From  tlie  word/  practice,  and  actions  of  oiir  Saviour,  at  its 
institution. 

Q.  4.  What  were  the  actions  of  our  Saviour  to  he  imitated  by  us  ? 

A.  First,  blessing  the  elements  by  prayer ;  secondly,  breaking  the 
bread,  and  pouring  out  the  wine ;  thirdly,  distributing  them  to  the 
receivers,  sitting  in  a  table-gesture. — Matt.  xxvi.  26;  Mark  xiv.  22; 
Luke  xxii.  19,  20;  1  Cor.  xi.  23,  24. 

Q.  5.   What  were  the  words  of  Christ  ? 

A.  First,  of  command, — "  Take,  eat ;"  secondly,  of  promise, — "  This 
is  my  body;"  thirdly,  of  institution  for  perpetual  use, — "  This  do,"  &c. 
—1  Cor.  xi.  24-26. 

Q.  6.  Who  are  to  he^^  receivers  of  this  sacrament? 

A.  Those  only  have  a  true  right  to  the  signs  who  by  faith  have 
an  holy  interest  in  Christ,  the  thing  signified. — 1  Cor.  xi.  27-29; 
John  vi.  63. 

Q.  7.  Do  the  elements  remain  bread  and  wine  still,  after  the  bless- 
ing of  them  ? 

A.  Yes ;  all  the  spiritual  change  is  wrought  by  the  faith  of  the  re- 
ceiver, not  the  words  of  the  giver:  to  them  that  believe,  they  are  the 
body  and  blood  of  Christ. — John  vi.  63 ;  1  Cor.  x.  4,  xi.  29. 


CHAP.  XXV Op  the  Communion  of  Saints, — ^the  Fifth  PRmLEGE  of 

Believers. 

Q.  1.   What  is  the  communion  of  saints? 

A.  An  holy  conjunction^  between  all  God's  people,  wrought  by 
their  participation  of  the  same  Spirit,  whereby  we  are  all  made  mem- 
bers of  that  one  body  whereof  Christ  is  the  head. — Cant.  vi.  9 ;  Jer. 
xxxii.  39;  John  xvii.  22;  1  Cor.  xii.  12;  Eph.  iv.  3-6,  13;  1  John 
i.  3,  6,  7. 

Q.  2.  Of  what  sort  is  this  union  ? 

A.  First,  *  spiritual  and  internal,  in  the  enjoyment  of  the  same 
spirit  and  graces, — which  is  the  union  of  the  church  catholic;  secondly, 
^  external  and  ecclesiastical,  in  the  same  outward  ordinances, — which 
is  the  union  of  particular  congregations. — "1  Cor.  xii.  12,  13;  Eph. 

'  Whatever  is  more  than  these,  is  of  our  own. 

2  Faith  in  God's  promises,  which  it  doth  confirm,— union  with  Christ,  whereof  it 
is  a  seal, — and  obedience  to  the  right  use  of  the  ordinance  itself, — are  required  of 
all  receivers. 

'  There  is  not  any  one  action  pertaining  to  the  spiritual  nature  of  this  sacrament, 
not  any  end  put  upon  it  by  Christ, — as,  first,  the  partaking  of  his  body  and  blood; 
secondly,  setting  forth  his  death  for  us;  thirdly,  declaring  of  our  union  with  him 
and  his, — but  requires  faith,  grace,  and  holiness,  in  the  receivers. 

*  By  virtue  of  this,  we  partake  in  all  the  good  and  evil  of  the  people  of  God 
throughout  the  world. 


THE  DOCTRINE  OF  CHRIST.  493 

il  16,  19-22;  1  Cor.  x.  17;  John  xvii.  11,  21,  22;  Jolin  x.  16; 
Heb.  il  11.— M  Cor.  i.  10, 11;  Rom.  xii.  5;  1  Cor.  xii.  27,  28;  Eph. 
iv.  11-13;  Phil  ii  2;  Col.  ill  15;  1  Pet.  iii.  8. 


CHAP.  XXVI. — Of  Particulak  Churches. 

Q.  1.   What  are  particular  churches? 

A.  PecuHar  *  assembHes^  ^  of  professors  in  one  place,  *■  under  officers 
of  Christ's  institution,  "enjoying  the  ordinances  of  God,  ^and  lead- 
ing lives  beseeming  their  holy  calling. — ^^  Acts  xi.  26;  1  Cor.  iv.  17, 
xi.  22;  2  Cor.  i.  1.— ''Acts  xx.  17,  28,  xiv.  23;  2  Cor.  viii.  23;  Heb. 
xiiL  17.— "1  Cor.  iii.  5;  Rev.  ii.  1-3.— -2  Thess.  iii  5,  6,  11;  Gal. 
vi.  16;  Phil.  iii.  17;  1  Thess.  ii.  12. 

Q.  2.   What  are  the  ordinary  officers  of  such  churches? 

A.  First,  'pastors  or  doctors,*  to  teach  and  exhort;  secondly, 
''elders,  to  assist  in  rule  and  government;  thirdly, "  deacons,  to  provide 
for  the  poor. — ^*Rom.  xii.  7,  8;  Eph.  iv.  11;  1  Cor.  xii.  28. — "Rom. 
xii.  8;  1  Tun.  v.  17. — ^°  Acts  vi.  2,  3. 

Q.  3.  What  is  required  of  these  officers,  especially  the  chief  est,  or 
ministers  ? 

A.  *  That  they  be  faithful  in  the  ministry  committed  unto  them ; 
''sedulous  in  dispensing  the  "Word;  "watching  for  the  good  of  the 
souls  committed  to  them ;  ^  going  before  them  in  an  example  of  all 
godliness  and  holiness  of  life. — *1  Cor.  iv.  2;  Acts  xx.  18-20. — 
"2  Tim.  ii.  15,  iv.  1-5.— "Tit.  i.  13;  1  Tim.  iv.  15,  16.— 'Tit.  iL  7; 

1  Tim.  iv.  12;  Matt.  v.  16;  Acts  xxiv.  16. 

Q.  4.   What  is  required  in  the  people  unto  them  ? 

A.  Obedience  *to  their  message  and  ministry;  ''honour  and  love 
to  their  persons;  "maintenance  to  them  and  their  families. — "2  Cor. 
V.  20;  Rom.  vi.  17;  Heb.  xiii.  17;  2  Thess.  iii.  14;  Rom.  xvi.  19; 

2  Cor.  X.  4-6.— "1  Cor.  iv.  1 ;  Gal.  iv.  14;  1  Tim.  v.  17, 18.— "Luke 
X.  7;  James  v.  4;  1  Tim.  v.  17,  18;  1  Cor.  ix.  9-13. 


CHAP.  XXVII. — Of  the  Last  PRrviLEGE  of  Believers, — being  the  Door 
OF  Entrance  into  Glort. 

Q.  1.  What  is  the  resurrection  of  the  flesh? 

A.  An  act  of  the  *  mighty  power  of  God's  Holy  Spirit,  applying 

*  Every  corruption  doth  not  presently  unchurch  a  people. 

'  Unholiness  of  fellow-worshippers  defileth  not  God's  ordinances. 

'  Ministers  are  the  bishops  of  the  Lord;  lord-bishops  came  from  Rome. 

*  The  resurrection  of  the  flesh  hereafter  is  a  powerful  motive  to  live  after  the 
Spirit  here. 


494  THE  PRINCIPLES  OF  THE  DOCTRINE  OF  CHRIST. 

unto  us  the  virtue  of  Christ's  resurrection,  whereby,  at  the  last  day, 
he  will  raise  our  whole  bodies  from  the  dust,  to  be  united  again  unto 
our  souls  in  everlasting  happiness. — Job  xix,  25-27;  Ps.  xvi.  9-11; 
Isa.  xxvL  19;  Ezek.  xxxvii.  2,3;  Dan.  xii.  2;  1  Cor.  xv.  16,  &c.; 
Bev.  XX.  12,  13. 

Q.  2.  What  is  the  end  of  this  whole  dispensation? 

A.  The  glory  of  God  in  our  eternal  salvation. 

To  Him  he  all  glory  and  honour  for  evermore  !    Amen. 


Imprimatur. 

John  Downajcb. 


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